THt 



FLAMING 



SWORD. 




Consists of sketches and skeletons of 
sermons by Rev. Benjamin J, Perkins, 
D.D., 348 Beale Ave., Memphis, Tenn. 






('oi)3-rio-ht A. i). 1917 
By EEV. HENJAiMlN J. PERKINS, J).l). 



MiieatiMl to my Alotht^r and Father, 
[Mr, and ^Irs. A. P. Perkins.) 



'■^-^ 10 1917 



HOWE INSTITUTE PRESS. 
Memphis, Tenn. 



©CI.A479486 



PREFACE. 

The author makes no apology for offering' thi>s vol- 
ume to the Christian public. He has simply answered 
the call of a duty that has been alarming his eon- 
science a long time. The object of this volume, en- 
titled ''The Flaming Sword/' composed of sketches 
and skeletons of sermons, is to serve tht- vast number 
of Gospel ministers with such ready reference matter 
as will meet any exigency arising from engagements 
of other details of Christian w^ork that time disallowed 
for the preparation of an outline. 

Every practical and intelligent preaclier appre- 
ciates the fact of such exigencies. 

''The Flaming Sword'' is designed to cover a scope 
of Bible themes that include any cardinal phase of 
subjects that accommodate any occasion. At the same 
time this volume will fit in as an available text book 
for young ministers to direct them in systematic dis- 
course and logical reasoning. 

No attempts have been made at fanciful flights, but 
special efforts have been put forth to give the book 
that common sense accuracy, puEgency, terseness and 
adaptability of outline, in order that it might, by its 
striking simplicity, gain the -admiration of the pro- 
found philosopher, as well as stimulate and inspire 
the less pretentious preacher. 

If this book serves one soul well in aidiiig him iti 
brighter visions of Christian duty, the author svill feel 
amply rewarded. 

THE AUTllOK. 



IXTRODUCTIOX, 

It gives me genuine pleasure to introduce "The 
Flaming Sword," composed of sketches and skeletons 
of sermons, written by the Rev. Benjamin J. Perkins. 
D.D. The book is' the concrete expression of lofty 
Christian sentiment. I am convinced that this volume 
is a substantial contribution to the Christian 's library 
in general, and to the minister's library in particular. 

The powerful simplicity of the book, together with 
its wide scope, themes and sound logic, gives me every 
encouragement to recommend it. 

I commend it as a faithful and sympathetic hand 
that lets down the lowest bar so that the weakest lamb 
may ^nter the pasture of its rich and rare provisions 
of gospel truth. 

''The Flaming Sword" commends itself by its in- 
trinsic merit. It is exhaustive without being tedious, 
comprehensive, but not voluminous, and uncommon 
without losing the common touch. 

I present the book and its author, the creator and 
the creature : and emphasize the creature as a brilliant 
image of its creator's fundamental Christian cogi- 
tations. 

(R^v.) JAMES A. MITCHELL. D.I). 
Aug. 1, 1917. 



CONTENTS, 



1. Thi' Flaming" Swcr.l. 

2. Christ Hati^s Sliaius. 

3. Pray Always. 

4. Deposit the Principal and Draw Interest. 

5. Let's Keep Him From Rising*. 

6. The Heavenly Footman. 

7. A Desire to Show Appreciation for Divin*-^ 

Favor. (Odd Fellows Thanksg'ivino- St^rmon. 

8. A World-Wide Invitation. 

9. Watch Always. 

10. The Great Contrast Between Brag-g'ing and Pray- 

n. The Location of God's Kingdom. (A Missionary 
Sermon. ) 

12. Jesns Was Here on Bnsiness. 

18. A Final Verdict Against the Body in Favor of 
the Sonl. (Temperance Sermon.; 

14. Change Yonr ]Mind. 

15. A Lie Is the Canse of It. 

16. How to Enter the Kingdom of Heavt'ti. ' 
n. The Cost of Discipleship. 

18. Settling Time. 

19. Jesns Wants Something' to Ride. 



CONTENTS 



20. The Triple Combination of a Christian's Suc- 

cess. 

21. Try It Again. 

22. The Gospel the Charter of Universal Liberty. 

24. Baptism Approved by Heaven and Earth. 

25. Jesus Violates the Rules of Etiquette and Invites 

Himself to the Home of a Sinner, 

26. The Judge Will Not Be Seated, Nor the Judg- 

ment Concluded Until the Children Gather. 
(Funeral Sermon.) 

27. Thanksgiving Is a Good Thing. (Thanksgiving 

Sermon.) 

28. Yoke Up With Christ. 

29. Christ Presents a Point of Order on Certain Min- 

isters of the Gospel. 

30. The King's Transfer. (Funeral Sermon.) 

31. God Wants to Reason With Us for Our Own 

Benefit. 

32. Heaven's First Law. 

33. I Will Finish My Course if It Cost My Life. 

34. Divine Affection Obtained by Giving. • 

35. Make God Your Business Manager. 

36. Acquainted With God. 



CONTENTS 

37. A Vain and Ambitious Deacon Retarding the- 

X Progress of the Church. 

38. Give the Fallen Woman a Chance. 

39. A School for Idlers. 

40. Heaven Savings Bank and Trust Company, 

41. Prei^aredness. 

42. Christ Forbids the Binding of Living Principles^ 

by Dead Issues. 

43. Light Wanted. 

44. God's Earth-born Christmas Gift to the World. 

45. The Church Having Trouble .Because of tlie Ir- 

regular Attendance of a Member. 

46. Had He Not Been a Thief, He Would Not Have 

Said It. 

47. The Triple Elements of Success. • 

48. An Appeal From Men to God. 

49. The Churcli— God's Medium of Revelation. 

50. A Command in Life, and a Reward in Death. 

51. Imposing Upon God's Patience and Mercy. 

52. Change Your Jliiul or Die. 

53. What Time Is It? 

54. Carry the News Home. (^lissionarv Sermoii.) 



CONTENTS 

55. God's Method of Doing Business. 

56. God Pleading for Reality. 

57. Hopelessness. 

58. Life Is Testing Time. 

59. God's Greatest Promise to His People. 

60. The Value of a Vision. 

61. Drive On, Until I Give Further Orders^. 




THE FLAMING SWORD. 



Text: ^'So he drove out the man; anel he placeel 
at the east of the Garden of Eden, cheruhims, and a 
flaming sword which turned every weiy, to keep the 
way of the tree of life.-' — Gen. 3:24. 

INTRODUCTION, 

This sermon on the •''Flaming' Sword/' is the gate- 
way into the treasure of this book, entitled ''The 
Flaming Sword/' 

The basis of man's separation as well as the basis 
of his unity with God is urged to be especially noticed ; 
and it is further showTi that nothing else could ruin 
man but sin. 

God prepares for every great crisis in man's his- 
tory. Man is God's child; therefore, everytliing that 
interfers with man's happiness and seeks to destroy 
it, God is ever present as a loving and sympathetic 



12 

lieavenly Father, to defend man against final destruc- 
tion, and to also make man feel and know the evil 
consequences that must fall upon a free agent who 
chooses^ in view of his motives, evil rather than good. 
God's anger at sin is thus shown to be in tune with 
the righteousness of His justice; and man's conscious- 
ness results from the authority of its new ruler — sin. 

God's mercy is the highest attribute of His nature, 
and being thus enthroned, all of the natural and 
spiritual attributes of God, had to look up to the 
throne of His mercy, for a final decision in man's 
ease. 

Justice said — While we are waiting for the final 
decision in man's case; send a cherubims, and a flam- 
ing sword which turns ''every way, to keep the way 
•of the tree of life." Therefore, this is, 

I. MfDi's Reparation From God, 

The separation of man from God implies that mau 
was united to God. This unity was a spiritual unity, 
■which made the relation of God and man closer than 
any other earthly creature. Thus God said, ''L(^t us 
make man in our image, after our likeness; and let 



13 

tliem have dominion over the fish of the sea, and over 
the 'fowls of the air, and over the cattle, and over all 
the earth, and over every creeping thing that creep- 
eth upon the earth. ' ' (Gen. 1 :26) .. 

Therefore, 

(1) Man was united to God by obedience. 

Since man was created with a holy nature, that 
could have no motive for disobedience, he was united 
to God in the bond of perfection and uprighteousness. 
It demanded such a creature with such a character 
to be made general observer of such a vast dominion 
as the earth with all creatures therein. 

Lucifer had lost this right of dominion by dis- 
obedience, and had been cast out and bound with 
chains of darkness, under a fitting name to express 
his depravity — ''Satan.'' ''That old Serpent th^ 
Devil.'' But man had been given the dominion in 
Satan's stead. 

It is obvious then that Satan would plot the ruin 
of man, by inducing him to disobedience ; for Satan 
despised God for casting him out of the dominion. 



14 

and envied man who had been installed in the office 
he lost. ~ 

In man's perfect unity with God— God made known 
to man the presence of temptations and the danger 
thereof — that is he informed Adam of Satan — the 
fallen angel — ^hence Adam knew of Satan's presence 
in the world. This God made known to Adam by 
commanding him not to eat, nor touch of the fruits 
of the tree of life; which was a knowledge of good 
and evil. It might be said that thi.s tree represents 
Satan as first angel and then devil. 

(2) Man was separated from God by disobedience. 

God gave man a wife, Eve, whom Satan beguiled. 
Eve influenced Adam to violate the law of God by 
partaking of the forbidden fruit. Adam had been 
told that by doing this it would make him a go'd — 
and this carried with it the wicked notion of rebel- 
lion against the authority of God the creator. 

This ''fruit'' was not literal fruit of any kind, but 
it was the relishing of an unholy ambition which 
changed Adam's holy disposition, and he saw him- 
self miserable and helpless, instead of being a god. 



1 r> 

He separated himself — He hid himself: for he \va> 
ashamed of himself — He had not seen his humility' 
until his divinity vras blinded, and the eyes of Ids 
carnality revealed his awful state. Therefore, he said, 
"I v/as naked, and I hid myself." because. 

(3)1 am ruined by sin. 

Adam realized his helpless state : and his mind 
runs over the past, and longed to be in the old rela- 
tion with God. He feels forsaken, his own heart ■ 
abandons him to his fate — only his intellect conies to 
his aid; but it is so miserably distorted that it coulfl 
not suggest anything to help him, but an excuse : and 
^a French proverb says, '*He who excuses himself a'"- 
cuses 'himself.*' So Adam accused himself by the 
excuses which he made. Therefore, 

II. God Made the FoUoicng Prepeiraiion' 

(1) An Angelic ministry. That is He made His 
angels ministering spirits, because He knew tliat 
Satan's power must be combatted with more than the 
skill of human intelligence ; for the intelligence of 
Satan is superhuman. So angels are prepared to bat- 



16 

tie, protect, lead and do scout duties for God in the 
interest of all mankind. 

(2) Fire. 

Elijah said, ''The God that answereth by fire, let 
him be God." It is wonderful to observe the fiery 
forces of God. Look at the burnino- orb of the sun, 
and the shining faces of the stars, which is indeed 
wonderful. 

God's sword of fire is keeping the gate — In the 
bowels of the earth we are told that there are oceans 
of fire^ seas of fire, bays of fire, rivers of fire and 
springs of fire ; and occasionally we have great vol- 
canic eruptions, which demonstrates the fact that 
there are foundations of fire. 

So we understand the awfuJ power, and refining 
properties of physical fire — in God's preparation for 
man^s temporal welfare. By this we also understand 
the power and majesty and spiritualizing efficacy ot 
His spiritual fire. 

(3) The tree of life — that is the word of trutli :. 
which sliall stand forever. 



IT 

It is by this fruit alone whose taste can dispell the 
poison of sin/ and change the governing disposition of 
man's sonl from a state of nature, to a state of grac^\ 
Therefore, God prepared it to meet the*need of man: 
whose fall was accomplished by Satan. 

III. Oio' Text SJioics GocVs Anger at Sin. 

(1) The sword of flame — was an expression of 
God's anger at sin, but did not exemplify God's 
hatred of the soul of man, which was ruined by siu. 

The ,sword mentioned in the text is to fight sin, 
and the flames thereof is to consume sin : Therefore. 
the '^Lord God said, Behold, the man is become as 
one of us, to know good and evil; and now, lest he 
put forth his hand, and take also of the tree of life, 
and eat, and live forever; So he drove out the man: 
and he placed at the east of the Garden of Eden, 
cherubim^, and a flaming sword, wdiich turned every 
Avay, to keep the way of the tree of life." (Gen. 
3:22,24). 

But since the coming of Christ this sword makes 
its way to the soul, and anoints it Avitli tlie Holy 
Ghost, and sets it on flames of fire. 



18 

The flaiius of this sworj expresses the wretched- 
ness on the account of sin. 

(2) The cnrse caused by sin. 

Tlie ground was cursed, and pronounced against 
man; yet man had to till tlie earth for his living. 

Woman was doomed to suffer ; and man was cursed 
to that extent that he has to combat all the forces of 
nature, and bring them in obedient to liis skill. 

(3) The expulsion of man and woman from the 
Garden of Eden. 

This embraces a long and varied range of ob- 
stacles. Man \vas expelled from the primitive intelli- 
gence which he possessed before the fall. 

He was expelled from God's school of high instrux^- 
tion in Eden, and exposed to the inclemency of the 
elements and citizens of nature ; so much so that man 
degenerated to savagery — this is what we call ex- 
pulsion. 

IV. Through All of This God Shows His Mercy to 
Man. 

(1) God shows his mercy in temporal protection.. 



19 

Just here we obsei*\^e the wonderful way in which 
God provided clothes for man. And as we look at the 
^ progress of the forest, the products of the mines, the 
products of the seas and the products of all animal 
life, we see God's mercy in temporal provision. It 
is to be noted that life must be sustained by heat, and 
it is the fire of God that keeps up all energy that 
produces and sustains vitality. 

(2) God shows His mercy in spiritual redemption. 

The sword of fire turned every way to keep tlie 
way of the tree of life ; this is divine mercy at work, 
Satan w^as an enemy to the tree of life ; therefore the 
cherubims must be there with sword of flame to turn 
every way to meet the enemies that may attack from 
any side. 

Therefore Satan cannot spring a surprise in the 
eternal vigilance of God. Man must be redeemed, 
and it must be by means of the protection of the tree 
of life, who is Christ Jesus — the way, the truth and 
the life. 

Man must not be allowed to return and touch this 
tree; for if he touch it without repentance, lu* would 



20 

be like Satan, and that is he would live forever, with- 
out power to repent — -So man himself must be kept 
away until sin has made its history, and mankind 
conies back to God by repentance, through our Lord 
Jesus Christ. 

The keeping of the way of the tree of life shown 
the continual greatness of God's mercy. 

He keeps a way open for man to get back — It is 
the same thing that we see in Israel under Moses; the 
ark of the mercy-seat had the cherubims on the top, 
and the presence of God was like a fiery pillar be- 
tween them ; and there the Priest communed with 
God once a year, and obtained GOD'S MERCY for 
the people. 

(3) God show^s His mercy in divine adoption. 

This is being at home with God — that is brought 
back. 

The way of salvation has been kept open from the 
fall of man, — and now Jesus presents Himself to be 
touched by faith ; and all who touch- him shall have 
life everlasting. 

Jesus is now^ in heaven advocating our cause : vet 



21 

He has opened a Avay by which Ave can approach Him 
from every direction — In the east three gates, in th.^ 
west three gates, in the north three gates, and in tht^ 
south three gates ; and the angels are keeping the way 
of the tree of life. 

AYith the mind's eye, I see them turning every wav'. 
The blood-washed army are keeping the way of the 
tree of life, and I see them turning every way. They 
are turning to Asia, to Europe, to America, to Afric-i 
and to the Isles of the Sea. 

David says, that God ''Maketli His angels spirits: 
His ministers a flaming fire.'^ 

Therefore. Jesus Christ says, "Go ye into all the 
world, and preach the Gospel to every creature. He 
that believeth, and is baptized, shall be saved ; but he 
that believeth not, shall be damned.** ^Matt. 16: 
15, 16). 



22 



CHRIST HATES SHAMS. 



Text: ^^Be not deceived; God is not mocked; for 
whatsoever a man soiveth, that shall he also reap,''^ 
Gal. 6:7. 

INTRODUCTION. 

This text informs us, that we have a great and good 
Father who knows everything about us, even to the 
innermost prompting of the most secret thoughts. 
And this is consolation, courage, confidence and sat- 
isfaction to all who are righteously disposed. But 
nothing can be more disturbing to those disposed to 
evil ; because God knows all things, at all times. 

Therefore, it is best, and it means success and haj)- 
piness to us to never permit ourselves to be deceive-1 
nito the thought that we can hide our inmost motives 
from God. Because as Jesus perfectly understood 
the Pharisees and lawyers of liis day, ho understands 



"y-A 



We purpose to show in this arguiiJeiit, 

1st. Iloir Jr.v,/,; (:crf pfr d invUaiions io social func- 
tions. 

2nd Ho IV He rrprovtd sin in higJi places. 

3rrL How religious leaders, smarting under re- 
proof, fried to entrap Him, 

4:ih. How determined lie was io have ilum. to 
know that He hated shams, and they must reap what 
they sow. 

1. How Jesus accepted invitations to sncial func- 
tions. 

A¥hile Jesus was deeply eiig"ag\/(l on His iiiission 
shovang' that He was the Messiali. arul showing lliat 
litxht has no tVllowship v.'ith darkness, emnity v;as de- 
yeloping in bohlness and bitterness against Ilini. 

Just then a Pharisee invited him to dinewvith liini, 
probably to entrap Him, or perhaps to get Him away 
from the people, or to get rid of Him. However Jesus 
accepted the invitation, as the record does not show 
where He ever refused an invitation of tliis kind. 

Yet some of the ]H"ople com])lained. but He mii^gh'd 



24 

freely Avitli all classes of society. He went into any 
company that was willing to receive Him; and made 
every social gathering* an occasion for religions in- 
struction. 

This sliows that it's nO harm to accept such invita- 
tions, but be sure that your motives are righteous. 

2. Hoiv Jfsiis FfproV'd Sin in High Places, 
Verse 38 shows that after He was invited they wei'e. 

]iot satisfied with His actions, because He liated 

shams. 

The Pharisees were a class of people who stood veiy 
high among the Jews. They claimed to know more 
about the law and the Scriptures than any other 
people, unless it was the lawyers' of that day. Tliey 
would set up all kinds of ceremonies from time to 
time, for people to keep- — -and they had grown to 
tliink that they could do anything they wanted to do, 
just since they kept each ceremony. But Jesus had 
them to know that they were sadly mistaken, and that 
shams will not suffice. One of their ceremonies was 
to go through a form of washing their hands before 
(^ating together. 



Even thvoug-h the hands had been washed at home : 
still they were required to wash their hands the second 
time, because it was an adopted ceremony. 

Jesus failing* to observe the ceremony, the Pliarisees 
marveled, and doubtless there were others astonished. 
This was what Jesus wanted — their attention, to hear 
what He had to say concerning the tradition of tlie 
elders or mortal men, which they put on the level with 
the command of God. 

It was a sin to keep this ceremony : because it was 
not for physical cleanliness, but were enjoined as a 
religious symbol. 

Jesus at once stigmatized the false devotion of the 
Pharisees, and liad them to know that He did not 
mince matters. 

1st. II( D( nounc( d Th> ir Iljipocri.ri/. Verses 
39-42.) 

2nd. Their vain-glorious spirit. (Verse 43.) 

Srd. The evil influe)ices wliicli their false devotion 

exercises over the whole people. (Verse 44.) 

And had them to know the contrast between the 

■external ritual purity and the internal moral impur- 



26 

ity of the Pharisaical classes, by sayii^g to them, *'You 
clean the outside of the cup and the platter; but 
your inward part is full of ravening and wickedness." 
''Ye fools," (ye thouglitless ones), a clean hand does 
not make a pure heart. Body cleanlines is good, but 
God wants you to have your soul cleansed. 

Pride and hypocrisy are simply shams. Reputation 
is valued above character by the world, but not b}' 
the Lord. 

3. How Religious Leaders, Smarting Under Re- 
proof , Tried to Entrap Him, 

The gTiilty begin to smart when their errors are 
pointed out, because the word of God will prick their 
conscience. See Jer. 6 :17. Be not deceived by false 
prophets, and remember that there is a sham repent- 
ance. See Hosea 6 :1-10. And there is an empty wor- 
ship. Mark 7 :1-13. 

Sometimes you will be tempted to dress up in 
shams. See Matt. 4:1-11, Lsa. 1:10-20. Learn the 
contrast between pretense and sincerity. 

' 4. Jesus Vetcrmined 1o Have Mm to Know in it 



He Hated Shams, and That They Must Reap What 
They Sow. 

The poet says: ''We should be suspicious of the 
piety that does not know ser\'ice ; or prayer that does 
not lead to work; of the mysticism that begins and 
ends in its own emotions.'' (Hugh Black.) 

Anyone that finds satisfaction in shams is a hypo- 
crite. 

Take the Bible as your mirror and stand before it. 
and see how bad you look dressed up in shams, viz. : 
Sham husbands, sham wives, sham obedient children. 
sham neighbors, sham friends, sham preachers,, sham 
teachers, sham administrators, sham singing, sham 
praying, sham saluting and sham witnesses, witness- 
ing for everything except Jesus. 

Sham dressing looks bad to men, how much more 
so to God ! 

Pull off the sham garments and put on a robe of 
righteousness. (See Prov. 16:1-2.) 

Allow me to conclude by singing this song because 
it is true : 

''None but the righteous shall see God/' etc 



28 



PRAY ALWAYS. 

Text: Men ought olweiys to preiy and. not to faint.'* 
Luke 18:1. 

INTRODUCTION. 

1. Prayer is the spiritual thermometer of the 
Cliristiau Church. 

2. Prayer is not eloquence, but earnestness. 

3. Prayer is the soul's study of itself and its needs. 

4. Prayer is the soul's sight draft upon the re- 
sources of heaven. 

5.' Prayer is the wireless telegraphy of the soul, by 
wliicli it communicates with its God. 

6. Prayer is the spiritual telephone of the soul, 
l)y which it talks to its God. 

7. Pray(-r is the spiritual eye salves of the soul, 
that cleai-s the heavenlv vision. 



29 

b. Prayer is the wreck train that puts the derailed 
soul back on the main line to heaven. 

9. Prayer is the monster engine, that snatches the 
soul into the spiritual roundhouse for repair. 

10. Prayer is the spiritual abstract company that 
fixes the soul's title to the heavenly glories. 

Conclusion. Keep on praying, and ye shall con- 
quer by and bye. 



30 



DEPOSIT THE PRINCIPAL AND DRAW 
INTEREST. 



Text: '^ Wisdom is the. principal thing; therefore^ 
get wisdom; and with all thy getting get iinde7^stand- 
ing/' — Prov. 4:7. 

INTRODUCTION. 

1. How ta Deposit. 

(a) Make regular deposits, regardless of amount 
or cost. 

2. Whci'e to Make Depodts, 

(a) Deposit wisdom in manhood. 

(b) Deposit wisdom in self-respect. 

(c) Deposit wisdom in practical religion. 

(d) Deposit wisdom in good society. 

(e) Deposit wisdom in race pride. 

(f) Deposit wisdom in business co-operation. 



31 
(g) Deposit wisdom in respecting' leadership. 

3. . What Will Be the Interest? 
- (a) Home happiness. 

(b) Race elevation. 

(c) Church pride. 

. (d) Fraternal elevation. 

(e) Promotion. Prov. 4:8. 

(f) Honor. Prov. 4:8. 

(g) Ornament of grace. Prov. 4:9. 
(h) A long life; Prov. 4:10. 

(i) It will lead yoii in the right path. Prov. 
4:11, 12. 

(j) A crown of glory. Pi-ov. 4:9. 

Clirist said, behold, I send you forth as sheep in 

the midst of wolves ; be wise as serpents and harm- 
less as doves. 

4. But beware of men; for they ivill eJeliver ijou to 

the Covncils: men will scourge you in iheir syna- 
gogues. 

Men shall bring you before governors and kings 
for mv sake. 



32 

But you shall draw interest anyhow. 

5. Last^ but not least Deposit truth and draw free- 

dom. 

Because Jesus said, ''Ye shall know the trutli, and 
the truth shall make yen free. 

6. Remember that — Prayer is a jpirilual skflil drefi 

0)1 IJrfrvi:' ; }n:f if n.:d driiie i}u(rest anijhow. 



33 



LET'S KEEP HIM FROM RISING. 

Text- ''Pilaif <a:d unto r/^;;;^ J hoir ^/ ir -kh : rj 
yoxir ivay, make it as sure as ye eaii.*' Matt. 2^ :Q>d. 

INTRODUCTION. 

Christ had represented Himself to be mifrhty i :i 
life. He was now to show himself mighty in death. 
I fancy I hear the steady tread of the Roman ^riiarls 
as they pass to and fro before the tomb of Jesns, de- 
fying with sword and spear the resurrection of God's 
Son, saying, "Let's keep him fron rising/' and list- 
ing, I hear a Roman veteran say to his comrade, 'M 
nevei* felt so strangely as I do tonight. I behidd tiie 
phenomena when he died — the (hirking sun, tlie rock- 
ing earth — comrade, what if he sliould risc^?" 

And ov( r these twenty centuries I hurl b-u-k Wm^ 
shout that Friday riglit: Reman sohlk rs, w iuiv if he 
should rise? In that grave is vested all the lu^jpes of 



34 

the multitude of tombs. If he did rise from the dead, 
then is our preaching vain and we are yet in sins? 

The angel from the throne descended, his counte- 
nance was like lightning and his raiment as white 
as the light, and before him these Roman veterans 
fell as dead men. He rolled away the stone, and 
Jesus, the everlasting Savior, the hero of Calvary, the 
hero of all ages, came forth from the grave, and 
shouted down the centuries, I am he that liveth and 
was d.ead, and behold 1 am alive forevermore. 

( 1 want to consider my text under two heads : 
1st. The Death; 2nd. The Resurrection of Christ.) 

I. His Dralk Was I'nivrrsaUy Know)!. 

1. The facts of his death were known to angels. 
r- 
■ ^ ^^^: facts of his death were- known to prophets 

iiud seers. . ^- . 

3. The facts of his death were cognizant to the dead. 

11 The Death of Christ Was an Ignominious Death. 

1. Ik^cause it was done by those who ought to have 
been his friends. 

2. Because it was by an infuriated mob. _ 



35 

3. Because of tlie cruel treatment he received. 

4. Because of the manner of his death. 

5. Because he was pronounced innocent yet he was 
crucified. 

III. Scenes of His Death. 

1. Stretched and nailed to the shameful cross whieb 
was his dying bed. 

2. Though nailed to the rugged cross,, yet his agos^j 
was increased. 

3. In his saddest moment, seemingly, all earthly 
and heavenly comfort had gone. 

4. His own cries and groans increased his a-gony. 

IV. Died a Shameful Deaths but Buried Like a King 

1. The interesting and timely preparation for his 
funeral. 

2. The great funeral procession. 

3. lie was planted in Joseph's new tomb. 

V. 2'he Three Days' Gossip, 

1. The next da^^ the chief priests und Pharijsee? 
said to Pih^te, "Sir, we remember the deceiver said, 
when he was vet alive, after three davs I will ris.' 



36 

again." 

2. Let's keep him from rising. 

(a) How can we? , 

(b) Since you are in authority comand that the 
sepulchre be made sure until the third day, less his 
disciples come by night and steal his body away, and 
report to the people that he had risen from the dead 
as he said, and then the last error wdll be worst than 
the first. 

(c"* Pilate said, Ye have a watch ; go your way ; make 
it as sure as ye can. Or, in other words, you are the 
w^atchmen; get on duty and do the very best you can. 

(d) So they went and made the sepulchre sure, 
sealing the stone and setting a watch. 

The manifesting of such great interest shows how 
determined they were to keep him from rising. 

VI. But the Father Gives Four Guarantees That He 
Will Fis( , MhieJi Are as Follows: 

1. The promise of God is a guarantee that he will 
rise. 

(a) God's word is a tried word. It has been proved 



37 

through ages, and God has never failed to keep his 
promises. 

2. The purpose of God is a guarantee that Christ 
would rise. 

(a) What God wills us to become we may become. 
The great demonstration of God's power in the Old 
Testament. The New Testament says, His power must 
be demonstrated at this time, in the resurrection of 
Christ from the dead. 

4. The provision of God is a gniarantee that Christ 
would rise. 

(a) God had planned, through Christ, sufficieiit 
provision to supply our every need, hence he had to 
rise. 

(b) ''And when we are tempted as Israel/' sve may 
ask, ''Can God, or will he, do this?" 

(c) The prophet Ezekiel said in the 36th cliaptcr, 
36th verse. That God said, "I, thy Lord, have spoken 
it, and I will do it." 

VII. After three clays^ Gossip^ which was ignored hif 
the Power of God, Christ presents His Claiyn 
to Death, aeeompanied with the Four Gnaran- 



38 . 

ices of His Fatlier, 

1. The aiigels descended. 

2. Tlie stone was rolled away. 

3. The rising Son. 

4. The astonished spectators. 

5. The jubilant witnesses. 

6. The disappointed enemies. 

7. His divinity exhibited. 

8. In His resurrection ours is assured. 

VIII. Oiliir ^Viincsscs of His Eesiirrection, 

(1) He appeared after, to Mary Magdalene. Matt. 
16 :9 ; John 20 :18. 

(2) The w^omen. Matt. 28:9. 

(3) Simon Peter. Luke 24:34. 

(4) Two disciples. Luke 24:13-13. 

(5) Apostles, except Thomas. John 20:19, 24. 

(?) Apostles, Thomas being present. John 20:26. 

(7) Apostles at the Sea of Tiberias. John 21 :1. 

(8) Above five hundred brethren. I Cor. 15:6. 

(9) All the Apostles. Luke 24:51, Act 1:9, I Cor. 

15:7. 

(10) Paul. T Cor. 15:8. 



39 

(11) *'He gave many infallible proofs therefore." 
Fraud \vas impossible.. Matt. 27:63-66, Luke 21:35. 
IX. His Resurrection Was Ait est eel, 

1. By Angels. Matt. 28:5-7, Luke 24:4, 7. 23. 

2. Apostles, Acts 4:33. 

3. His enemies. Matt. 28 :11-15. 

4. Asserted and preached by tlie Apostles. Act 
25:19. 

^^Be thankful for this Easter and get ready for tJu: 
(ireat Easter^ for they are trying to keep us from ris- 
ing/^ 

''My soul be on thy guard, '^ etc. 



40 



THE HEAVENLY FOOTMAN. 



Text: ^'So run that ye may obtain/^ I Cor. 9:24. 

INTRODUCTION. 

1. Because of its happiness. 

2. Balaam said, ^^Let me die the death of the right- 
eoiiSj and let my Last end be like his.'' 

I. Heaven Is a Desirable Place. 
TI. Heaven Must Be Gained, 

III. Heaven Cannot Be Gained by Sitting Down or 

Standing Still. 

IV. Don't Content Yourself With Every Kind of 

Running, but Run the Right Way, 

1. Run with patience. 

2. Run through temptations 

3. Run through affliction. 



41 

4. Run through good r. port. 

5. Run through evil iv-port.'' 

Now noticf — 

The doctrine is this: ''They that will have Heaven 
must run for it.-' 

Paul says: "'Know ye not, that they which run i i 
a race run all, but one obtaineth the prize f" 

"So run that ye ma}^ obtain."' The prize is he'aven. 
and if you will have it, you must run for it. Pai:l 
said: "Wherefore, seeing also, that w-e are compassed 
about with so great a cloud of vvitnesses, let us lay 
aside every 'weight, and the sin v/hich doth so easily 
beset us, and let us run with patience the race that h 
set before us,*' etc. Heb. 12 :l-2-3. 

V. miat Kind of Eunning Is Krauit'cd/ 

1. Not ordinary but swift running. Ileb. 6:18. It 
is called fleeing. 

2. "That we miglit liave strong consolation v;]io 
have fled for refuge, to lay hohl on the hope set be- 
fore us.'' 



42 

3. Joshua, 20th chapter: Man fleeing to the City 
of Refuge. 

VI. Running Is Called ^'Pressing/' 

1. Paul says: ''I press toward the mark." 

2. Press through difficulty. 

3. Press through crowds of enemies, 

VII. Running Is Called ^' Continuing. ^^ In the Way 

of Life. 
1. If you continue in the faith grounded and set- 
tled, and be not moved away from the hope of the 
gospel of Christ. 

VIII. It's Not Every One That Runs Ohtains. 

1. Paul said: ^^ Though a man do strive for the 
mastery, yet he is not crowned unless he strive law^- 
f uUy. ' ' So run lawfully, or get nothing. 

IX. The Way to Heaven Is a Long and Tedious 

Journey. (Metaphorically speaking.) 

1. There are many dangerous steps. 

2. There are many dark wildernesses to travel, 

3. There are many high hills to climb. 

4. There are many wicked hearts to deal with. 



43 

5. There is much, work to be done. 

6. You have Satan to overcome. 

X. Only a Short Time to Run, 

1. Life is short death is certain. ''Boast not thy- 
self of tomorrow, for thou knowest not w^hat a day 
bring forth.'' - 

XI. Before Running Be Sure to Get in the Right 

Path. 

1. Various religions and denominations. 

' ' Stand ye in the way and see/ ask for the old path, ' ' 
etc.. Then listen and hear Jesus Christ saying, ''I am 
the way, the truth and the life; no man cometh to 
the father but by me.'' 

XII. While Running Look One Way. 
1. Don't look too high. 

Don't look too low. 

Don't gaze this way and that way, but look to 
Jesus. 

XIII. While Running You Have No Time to Talk. 
1. When hailed, say to them, I am in haste running 

for Heaven; if I Miii I am made whole, if I lose I am 



44 

undone; therefore, hinder me not (or let me run). 

XIV. Run and Don't Stop, 

Beg God for two things : First : To enlighten thine 
understanding. Second : To strengthen thy will. 
Then run on to Heaven. 

Expostulation. 

Well then, sinners, what sayeth thou? Will thee 
run ? Art thou resolved to strip 1 Or art thou not ? 
Think and decide quickly. I pray that God will givt^ 
thee a prosperous journey, and, as I am running, I 
hope to meet you in Heaven. So, f arew^ell ! 



45 



A DESIRE TO SHOW APPRECIATION FOR 

DIVINE FAVORS. 

(G. U. 0. F. Tlianksgiviiig Sermon.) 



Text: ''What shall I render unto the Lord for all 
liis'henefits toivards mef Psalms 116:12. 

INTRODUCTION. , 

David the writer of this book was the youngest of 
the eight sons of Jesse of Bethlehem. (I Sam. 16:1. 
The great grandson of Ruth and Boaz, ''a mighty 
man of wealth." (Ruth 2:1, 21:22.) Born, accord- 
ing to common chronology^ 1085 B. C, in Bethlehem. 
Began to reign over Judah when 30 years of age, anO 
died at the age of 70 years. He was first a shepherd 
boy^ and being alone he had ample opportunity foi' 
quiet and prayerful meditations, such as ]\Ioses liad 
in his 40 years' retirement in Midian before his call 



46 

to public life, and as Paul had in the Arabian so- 
journ (Gal. 1:17) before his world-wide ministry. 
This shows us that those who are to be great leaders 
should first be men of privacy. Such men have 
power with God and man. David's intimate ac- 
quaintance with nature gave him the opportunity to 
study the waters, fields, hill and forests below, the 
sun, moon and glorious heaven above, gives coloring 
to many of his psalms. (Ps. 29:8-19, etc.) 

His shepherd life, exposed to wild beasts, yet pre- 
served by God amidst green pastures and still waters, 
furnished him imaginary fields. (Ps. 22:20, 21, 23; 
7:2.) 'His active energies were at the same time exer- 
cised in adventures admidst the hills and dales of 
Judah, in one of which his courage was tested by a 
close encounter with a lion, and in another with a 
bear, both of which he slew, grasping the beast by 
the beard and rescuing a lamb out of his mouth. 

These encounters nerved him for his first great 
victory, the turning point of his life, the slaying of 
Goliath of Gath. (I Sam. 17:35.) Moreover, his ac- 
curate acquaintance with all the hiding places in the 



il 

cavern-pierced hills, the cave of Adullam, proved of 
great service to him afterwards in his pursuit of Saul. 

The Bible authorities for his biography are the 
Davidic Psalms and poetic fragments in the histories. 
The writer, after thinking of how good God was to 
liim and God's merciful providence to all men in their 
various emergencies, of these several are given — cap- 
tivity and bondage, wondering by land and sea, and 
famine; some as evidences of God's displeasure, and 
all the deliverances as evidences of his goodness and 
mercy to them who humbly seek him — for this cans-- 
David said : ' ' "What shall I render unto the Lord for 
all his benefits towards me?'' Knowing, as the poet 
says, that ''Drops of grief can ne'er pay the debt of 
love I owe." Being one of the chief musicians of 
Israel, with a harp of a thousand strings, he decidect 
that he would give thanks, and began to sing, "Oh, 
give thanks unto the Lord for he is good," etc., and 
sang over a hundred songs. 

Many favors God gives us ravel out for want of 
hemming, through our unthankfulness. God has two 
dwellings — one in heaven, the other in a meek and 



48 

thankful heart. God made man of the dust of the- 
earth and breathed into his nostrils the breath of life, 
and man became a living soul, and told man to keep 
]^is law and live: and vre must remember that ability 
involves responsibility. Pcver to its last parliele is 
duty. The poet says, ''To serve this present age.'* 
etc., "Oh, may it all my power engage to do my Mas- 
ter's will." Some people don't praise God until they 
strike a hard place in the road of life. They forget 
that duties are ours and events are God's, and men 
must ulLer be slaves of duty or slaves of force. 

Let us, be grateful and give thanks. Gratitude is 
the memory of the heart, and thankfulness is the tune 
of angels. This is the reason why the Psalms of David 
have come like winged angles down across all the 
realms and ages and have struck the keynote of 
grateful piet}'- in every Christian soul. 

David was so full of gratitude until he cried, "Oh, 
that meii would praise the Lord for his goodness and 
for liis woi'derful works to the children of men." 



49 

I. Let us Consider God's Benefits. 

1. G-od's beueiits began in creation. 

2. The creating of worlds. 

3. The creating of Heaven and its inhabitants. 
i. The earth and its kingdom. 

5. Man, the crowjiing of his wisdom. 

For this cause David felt indebted and said, ''What 
shall I render unto the Lord for all his benefits?" 

As G. U. O.^Odd Fellows, inmates of the Household 
of Ruth and Juveniles, we should thank God for the 
gift of this great order. 

1. It was handed down to us by one Fetter Ogden. 
His occupation was that of a sailor on tlie Atlantic 
waters, ilr. Ogden being a man of fair complexio:! 
was received as a member of a Caucasian lodge in 
England, they believing that he Avas a uiember of 
their race. 

Mr. Ogden, being a lover of the negro race, of 
which he was a member, saw in this order a princi])!- 
as high as heaven, as broad as the earth, as pure and 
as firm as the Rock of Gibraltar. Believing that 
much good could be accomplished and that the race 



50 

could be uplifted through the medium of the organi- 
zation, he boarded a vessel, lat^ded in New York and 
organized the first Odd-Fellovr lodge in Philadelphia, 
the City of Brotherly Love. 

As hearty Odd Fellows, we are liolding up the prin- 
ciples of Friendship, Love and Truth. 

1. Friendship abounds in acts of reciprocal 
kindness ; it is a blending of love and esteem in di- 
verse tenderness and permanence. Friendship helps 
to bej*r the strains and storms of adversities. Friend- 
ship turns a deaf ear to evil report, and shares in both 
joy and sorrow. Friendship is that strong tie of af- 
fection wdiich binds mankind together and makes ^ 
their association pleasant. 

True friendship knows no duty too difficult; no 
task too hard; no sacrifice too great; no journey too 
far, or danger too imminent for the objects of its de- 
votion. 

Solomon said, ^^A man that hath friends must show 
himself friendly/' and '^ There is a friend that stick- 
eth closer than a brother.'' (Prov. 18:24.) 

2. Love.— J.OYe is the greatest of all graces. It is 



51 

ii^xiTuutable and eternal. Love prompts a desire to 
promote the welfare and happiness of others. Love 
is the predominating grace, the impetus that ever 
moves people on, and when faith is lost in sight and 
hope ends in fruition and when every planet in the 
solar system shall cease' to move and sink into annihi- 
lation, the eternal fire of love mil continue to burn. 

Jesus knovvdng that love ~ was essential for the im- 
provement of society, he, with one great sweep, pro- 
claimed: ''Love ye one another." Therefore, we 
should love our enemies and convert them into friends. 

3. Trutli. — Truth is a rock that fell from the lips 
of love, for God is love, and on that rock faith plants 
its foot and feels secure because God said, ' ' The grass 
withereth,'' etc. But even on that rock faith cannot 
live long unless it can inhale the pure atmosphere of 
love. For this cause Christ said, ^'I am the way and 
the truth and the life," etc. 

Jesus, possessing these principles, was so good and 
kind, until he offers in exchange : Wisdom for igno- 
rance, strength for weakness, innocence for guilt, sanc- 
nfication for corruption and redemption from all 
iliraldom. 



As wcrthy inmates of the Household of Ruth, we 
dwell upon the principles of Peace, Happiness and 
Prosperity, which means friendliness exhibited, love 
and devotion ; sympathy in sorrow and aid in dis- 
tress and misfortune. 

1. Peace, 

After love comes peace. A great many people are 
trying to make peace, but that has already been done. 
God has not left it for us to do; all that we have to 
do is to enter into it.. Just before Christ departed 
from this world, he made his will. His soul he com- 
mitted to his father; his body he bequeathed to Jo- 
seph to be decently interred; his clothes fell to the 
soldiers ; his mother he left to the care of John ; and 
the question with- himself was : ' ' What shall I leave 
for my poor disciples, that have left all and foUovred 
me ; silver and gold he had none, but he left them 
that w^hich was infinitely better, when he said, ^'My 
peace I give unto thee." 

2. Happiness. 

' Happiness is not the end of duty but a constituent 
of it. It is in it and of it. Not an equivalent but an 



53 

element. Both temporal and spiritual and eternal 
happiness consist in one thing; namely, resigning our- 
selves to God and in leaving ourselves v/ith Him, to 
do with us and in us, just as he will. 
3. Prosperity. 

Prosperity means a flourishing state, satisfactory 
progress and a great and wonderful success. 

As Juveniles of this great Order of Odd Fellows, 
we hold up these undying principles : Innocence, Hope 
andT Virtue. 

1. Innocence. 

When our children become members of this Order 
and possess this principle they are not obnoxious or 
hurtful, but free from guilt or harm; and their hearts 
are filled with love and sympathy. 

2. Hope, 

Hope is a desire of something with the expectation 
of attainment. Without hope, a man is dead, because 
hope is the strug^e of the soul, breaking loose from 
what is perishable and attesting her eternity. Tliere- 
fore, Hope is the anchor of the soul, and to do well we 
must have it. 



54 

3. Virtue. • 

The meaning of Virtue is moral goodness or recti- 
tude of character. Virtue is a path but few travel, 
yet it's a path of pleasantness and peace. But to con- 
tinue in this path we will have to overcome evil with 
good. The foundation of virtue is laid deep in the 
blood of Jesus and in the power of his resurrection 
and we cannot have right virtue without right condi- 
tions. Because birth, fortune, genius are nothing be-, 
fore God. Therefore, God will not accept thanks for 
our reputation, but for our character. Because repu- 
tation is what we are said to be and character is 
what we really are. Character is the stamp of the 
soul that God recognizes. Character is like a fence, 
whitewashing it does not strengthen it. 

2. God Dijscrvcs the Appreciation of All Mem on Ac- 
count of — 

(1) His majesty. (Psa, 96:1, 6; Isa, 24:14.) 

(2) His glory. (Psa. 138:5, Eze. 3:12.) 

(3) His excellency. (Ex. 15:7, Psa. 148:13.) 

(4) His greatness. (1 Chr. 16:25, Psa. 145:3.) 

(5) His holiness. (Ex. 15:11, Isa. 6:3.) 



00 

(6) His wisdom. (Dan. 2:20, Jude 25.) 

(7) His power. (Psa. 21:13.) 

(8 I His goodness. (Psa. 107:8, Psa. 118:1, Psa. 

136 :L) 

(9)His mercy. (Psa. 136, Psa. 118:1, II Chr. 
:20:21, Psa. 89:1.) 

(10) His faitlifulness ami truth. (Psa. 25:1.,) 

(11) His loving kindness. (Psa. 138:2.j 

(12) His salvation. 
(loj His corisolation. 

( 14) His counsel. 

(15) Fulfilling of his promises. 

(16) Pardon of sin. 

(17) Constant preseiwation. 

(18) Deliverance. 
(19; Protection. 

(20). Answering prayi^r. 

(21) The hope of glory. 

(22) All temporal blessings. 

(23) All spiritual blessings. 

(24) The continuance of blessings. 

3. Heaven Approves of Thanl'sgiviug. (Rev. 4:7,12, 
16, 17.) 



56 

4. Therefore, Thanksgiving is a good thing. 
David said: "It is a good tiling to give thanks 

unto the Lord, and to sing praises unto thy name, 
O ^lost High/' (Psa. 92:1. 

5. How and to V^lioui Should. Vv^e Give Thanhs. 
{!) To Christ. (I Tim. 1:12.) 

(2) Through Christ. Rom. 1:8, Ccl. 3:17, Heb. 
13:15.) 

(3) To God. (Psa. 50:14.) 

(4) In the name of Christ. (Eph. 5:20.) 

6. When Should We Give Thanks. 

(1) Before takirg food. ^ (John G :1, Acts 27:35.) 

(2) I'pon the ccmnletion of great undertakings. 
(Neh, 12-31, 40.) ^ 

(3) Al;vays. (Eph. 1:16, 5:20: I Thess. 1:2.) 

(5) For all thirg^. II Cor. 9:11; Eph. 5:20.) 

7. Xou' L-t us Consider the (Question. 
What shall I render unto the Lord, etc. 

(1) He demands something. 

(2) Justice is insisting on us. 
1)1 Conclusion, 

Permit me to say to you, I have read the sayings 
of Shakespeare, Socrates, Plato, Cicero, Demosthenes, 



av 



John L. Stoddard, Josepiius. FrvI Lawrence Dunbar. 
John'Lang-.ston. Chas. Spurgeon, D. L. Moody, T. De- 
Witt Talniage, W. E. B. DiiBois and Booktr T. Wash- 
ington, and their sayings are very wise and beautiful. 
But I have never read in eithtr of tlieir sayings where 
they said. '*Coine unto me all ye that labor and ar-.' 
heavy laden, and I will give you rest." So let iii 
thank Jesus for these vrords vrith all our hearts. 



Ov'^ 



A WORLD-WIDE INVITATION. 



Text: Come. (St. Luke 14:17.) 

INTRODUCTION, 

1. A Divine Invitation. 

(1) To moral sinners. 

(2) To ignorant sinners. 

(3) To hard-hearted sinners. 

(4) To helpless sinners. 

(5) To thoughtless sinners. 

2. Wherr to Come. 

(1) Come to Christ, the forgiver of sin. 

(2) Come to Christ, the only source of happiness. 

(3) Come to Christ, the Savior of the world. 

3. How to Come. 

(1) Come with a contrite heart. 

'^A broken and a contrite heart, God, thou wilt 



59 

not despise." (Psa, 51:17.) 

(2) Come trusting. 

''It is better to put trust in God than to put con- 
fidence in man." 
4. When to Come, 

(1) God said, ^'Come now." '*Tlie day you hear 
my voice, harden not your heart. " 

(2) The means are already provided. 
^'Come all the world." 

. "Come, sinner thou, all things in Christ are ready 
now," etc. 

''God so loved the world," etc. 

(3 ) This may be your last opportunity. 

''The time is short." If you tarry until you are 
better, you inay never come at all. 

The poet suas : * ' Soon as I heard my father say, 
Ye children seek my face," etc. 
4. Benefits You Will Receive by Coming. 

(1) If you are a debtor — He will be your surety. 

(2 ) If you ari^ a prisoner — He will be- your lawyer, 
go your bond and deliver you. 

(8 I If you are sick — He will be your doctor and 



60 

heal you. 

(4) If you are condemned — He will be your Savior. 

(5) If you are troubled in heart — He will be your 
Comforter. 

6. AUgw me to urge this Bidy upon you. 

For he said, "Him that cometh to me, I will in no 

wise cast out. (John 6:37.) 

' " I am- a witness because I heard th^e voice of Jesus 

sav, '' etc. "I came to Jesus as I was," etc. 



61 



WATCH ALWAYS. 



Text: Blessed are those servants ivhom the Lord, 
when lie- cometJi, shall find watching. (Luke 12:37.) 

INTRODUCTION. 

The text expresses one of the most common )cm- 
ciples of human association. A man has been away 
from his business for a year, returns and finds that- 
his employees have been faithful, have endeavored 
during all the months to do that which would please 
him. He is happy. He certainly will make them 
happy. 

1. Watching Is a Christi-cuvs Duty. . 

Because Christ has placed us in this world as lambs 
among wolves, or as soldiers on a great battlefield, and 
as lie is a momentary general, he wants us to bt- mo- 
mentary soldiers, ready at any moment for battb* or 
service. A watchful soldier is an eager, anticipating 
soldier and can even see danger afar. A watchfid 



62 

servant will always please his master, and his master 
will show his appreciation by bestowing upon him the 
highest degree of happiness and will reciprocate lov- 
ing kindness. (Verse 37.) 
2. It's Dangerous to Stop Watching, 

(1) Because of the uncertainty of the hour of the 
Lord's coming. (See verses 38, 39, 40.) 

The Jews divided the night into three w^atches. The 
Romans divided it into four w^atches, but since the 
time of his coming is uncertain, or since the time 
of his coming is unknown, it is immaterial w^hich was 
in his mind wiien these words were spoken. The main 
point is, to show the need of immediate readiness, be- 
cause the Master is liable to come in an hour of the 
night w^hen we are apt to be careless or. drowsy. There- 
fore, it's very necessary to watch that we might be 
ready whenever the Lord comes. Sometimes we think 
that the Lord has delayed his coming, and such 
thoughts allow God to test our fidelity. (Verses 45- 
46.) Such thoughts have caused many to be lost. 
They express themselves by saying, "It's time 
enough." Then they go after, the things of \]m v/orld. 



63 

wasting precious time in idleness and mischief, re- 
joicing in the Master's delay or absence as an oppor- 
tunity to work out their own selfish purposes. The 
great mistake most of us make is, that we exhibit bad 
examples until we are too old to exhibit, and then w^ 
begin to give good acU-ice. 

Young people, remember that great responsibilities 
rest upon our shouhders. Our privileges are far 
greater than was those of our forefathers and mothers. 
And exceptional privileges, if rejected, involve excep- 
tional guilt .and punishment. See verses 47-4(S : also 
Luke 10, 12, 13, James 4:17, 2 Pet. 2:21.) 

Jesus always implies that a man's knowledge is the 
measure of his responsibilities, and that tenderness 
will be only shown to the ignorant. 

Great pri\dleges bring great responsibilities. As 
our talents increase, so does our duty to use them. 

Both individually and collectively, we are timely 
warned to keep on our watch, physically, intellectual 
ly, moralh^ and spiritually. 

Truly verse 48 sets forth this principle, that tlier«' 
wdl be a gradation of punishment according to knowl- 



64 

edge, or in other vsords^ guilt is according to the 
knowledge of the criminal, but one of the greatest 
[.principles vre are to ^vatch is our morals, because 
where there is no morality there is no spirituality, and 
til ere is no such thing as absolute or complete moral 
ignorance. This is implied. (Rom. 1:20.) 

"'For the invisible things of him from the creatio-i 
; [ ilie wciid ar^' clearly seen, being understood by 
thij^g:, that are made, even his eternal power and 
God-head: so that they are without excuses/' (See 
Eom. 2:14-15.) 

: '"For when the gentdes, winch have not the law, do 
by nature th(^ thii^.gs contained in the law these, hav- 
irg not the law, are a law unto themselves." 

Which shew the work of the law written in their 
hi^aris, i\\K:ir conscience also bearing witness, and their 
thonirhts, the meanwhile, accusing or else excusing one 
another. 

.;. FciOrfulnfss Rcquirfd to he a AVatchman, 

lUnstratiou: E. E. Hewitt said, that the late Mrs. 
M. Vt. Keruudy took passage on an ocean steamer and 
with natural curiosity, she was looking around her 



65 

temporary home. Seeing" a chart hanging" in a conspicu- 
ous place, she said to a sailor, ''What is the meaning 
of this chart r' The sailor answered, ''The chart shows 
thf position on the ship that exery sailor should as- 
>^ume should a danger call be given..*' The lady asked 
him, "What would happen if you should not Ik- 
there?" The (juestion stung his honor to the quick, 
his (ves flashed, his answer was, ''Madam, I will b- 
there." 

A few nights afterwards a severe storm arose; it 
svrept over the sea and the danger signal was giver.. 
All hands responded to tiie call and worked stead 
fastly and bravely until the danger was passed. 

The next day ]Mrs. Kennedy chanced to meet the 
sailor again. The sailor stopped, saluted her and be- 
fore she could ask him a ([uestion triumphantly lie 
cried: ''Madam, 1 WAS THERE." This is what the 
Lord requires of us. 

From Abraham's time to our own, when th(^ Lord 
says, "Do this," the wise and faithful si^'vant is he 
who answers tlie call by saying, **LIKAli AM 1," 
ready and willing. 



4 (Jod ivci'iits ivaicliTiK n who ivUl do iluir whole duty, 

WATCH AND WORK. 

niustration. 

Prof. Dager said: ''A yoin]g* man who worked in a 
f victory illustrated a spirit of ^vatchf nines which Jesus 
onjoys. 

■'His workbench was tni'iied in a position of an op- 
r ;'site direction from the others, and when asked why 
this was so, he replied, 'Th(^ boss wants some on(^ to 
v^iteh the front gate to S'>e who enters, and it would 
::ot pay him to hire a person just for that work, so 1 
tiirned my beneli ai'oinid and while 1 am busy 1 can 
-'0 evtryone who enters.' 

-. is not this what Jesus wants ;^ Turn your bench 
r >iind so you can work with your face towards God, 
Lt-t your business be carri(Ml on with tiie thought that 
: od's face is right before you. Th.en when you lift 
\*>iir eyes you can see him in the midst of your toil. 
^.. To receive a good n ward we must be a constant 
t-.: 'watchmcin, . 

( 1 ) Watch always in order to be ready. 
iUustration, 

Oil the Southern Pacific ferries which carry thou^ 



67 

sands of pasengers back and forth between Oakland 
and San Francisco, yon will see life preservers under 
every seat and the following printed notice framed 
and hanging in a conspicuous place : 

NOTICE. 

The U. S. Regulations require a weekly fire 
drill on this steamer Vv^hile in motion. Pas- 
sengers should not be alarmed at the sounding 
of the whistle. S. P. Co. 

What is the reason for the necessity of this fire 
drill, the life preservers and the lifeboats ? 

Safety requires the crew to be ready for any emer- 
gency. 

In this text, Jesus was teaching those \vho listened 
to him at Perea, about getting rid of worry, but he did 
not want any to be careless. 

Trusting God does not mean neglecting our duty in 
watching against temptations (verse 43). 

'"Blessed is the servant whom his Lord wheii he 
Cometh shall find him so doing." 
Conclusion. 

R-nK-iaber, the ehureli is a shi}). We are the sail- 



68 

ors, etc. We have our life preservers, etc., and in 
order to be safe, we must watch constantly and be 
ready for emergencies. Don't get excited, because we 
must meet the stormy night of death, and we no doubt 
Avill have to leave the ship, but Just put on the life 
preserver of Grace, fasten it around you with the 
girdle of Truth, and swim the River of Death and rest 
in peace. 



69 



THE GREAT CONTRAST BETWEEN BRAG- 
GING AND PRAYING. 



Text: Two men went into the Temple to pray; the 
one a Pharisee^ and the other a publican. 

The Pharisee stood and prayed thus with himself, 
God, I thank thee that I am not as other men are, ex- 
tortioners, unjust, adulterers, or even as this publican. 
I fast timce in the week. I give tithes ^of all that I 
possess. 

And the publican, standing afar off, ivoidd not lift 
up so much as his eyes unto heaven, but synote upon 
his breast, saying, God be mercifid to me a sinner. 
(Luke 18:10, 11, 12, 14.) 

INTRODUCTION. 

Tliis text sets forth the parable of the prayers of 
the Pharisee and the publican, which was spoken by 
Jesus probably just before he crossed the Jordan from 
Perea into Judea. 

This historic incident took place at Jericho, about 
March A. D. 30. Apparently this parable was not 



70 

addressed ro the Pharisees themselves, but to certain 
disciples of Jesus, who were very proud of their spir- 
itual attainments, and lacking of the virtues of hu- 
mility and penitence. 

And by this parable Jesus gives all men to ki]ov>' 
that it is a dangerous thing to trust in themselves. 

Sieref ore, he said : 

1. ^^Tivo men went up into the Temple to pray/^ 

(1) The two men had the same purpose. 

(2) The two men were at the same place. 

(3) But the two men had different motives. 

(4) Yet each of them believed that they were right. 

2. ''The AloC'k Prayer of the Bragging Pharisee.^' 

(1) His thanksgiving was mere self -congratulation. 
So much so, until he ' ' stood and praved thus to him- 
self.'^ 

(2) Bragging of his cleanlines that was by gift, and 
not of merit, saying, ''God, I thank thee that I am 
not as other men are, extortioners, unJust, adulterers, 
or even as this publican," which shows plainly that, 

3. He had the acts of worship but not the spirit of 

ivorshvp, 

(1) With an exalted heart he placed himself in a 
prominent position, kr.owing the Jewisli custom was 



71 

to fast once eaeli year, but he said. ''I fast twice m 
the week; I givr^ tithes of all tliat I possess.** Tl-is 
shows that he vras full of spiritual prich^ and utterly 
devoid of lYie Spirit of God. 

■ His whole prayer was simply braggiijg about ''Big 
I.'* placing everybody else in an inferior class, und 
he in a class by himself. 

But "God is a spirit.'* etc.. and witli Him there is 
no respect of person. 

Now. let us notice the publican. 
4. The liniid Attitude: of the FiilUeenK 

(1) He liunibled himself until he even felt un- 
worthy to mingli' -with othit-r worshippers, or to come 
near the sanctuary. ""Tht* publican standing afar 
off,** which shows that Godly sorrow was so gi^eat in 
his lieart until lie was shrinking from observation, 
which is the ri^al characteristic of every true peni- 
tent. Xctice — 

(2) Ht^ "would not lift up so much as his eyes 
unto heavLUi. " 

The downward look expressed humility. Not only 
did he look downward : 



72 - ^ 

(3) '^But smote upon his breast," which denotes 

his penitence. True-hearted repentance will carry 
with it public demonstrations that cannot be hid. 
Then notice — 

5. Tlic Cry of This PvMican Coming Out of a Lowly 

and Contrite Heart. 

' ' God be merciful to me a sinner. ' ' 

(1) He did as St. Paul: First, he singled out his 
own g'lil-" as exceptional, and thinking- of his own con- 
dition, he felt as ^'the Chief of Sinners.'' I- Tim. 
1:15.) 

And even his prayer was a sob of contrition, or a 
cry for mercy: ''O God, be merciful to me a sinner.'^ 

This prayer placed this man in the ranks of those 
whom Jesus saves. (I Tim. 1:15-16.) 

Notice — 

6. The Results of the Pharisee's Bragging. 

(1) He blinded the spiritual men with the hood- 
wink of self-righteousness. 

(2) He had no longing for communion, no aspira- 
tion, and no emotion. 

(3) He falsely estimate's himself. 



73 

"Every one that exalteth liimsL^f shall be abased."' 

(4) He was spiritRally dead. 

Xovr let us notice — 
7. The Results of the Publican's Prayer. 

•*This man vrent down — justified.** 

AVliich means a complete pardon, or declared rigiit 
with God, and he Avas received into the royal f am:h ' 
of God, with Jesus as his brother and the Ho^iy 
Spirit as his Comforter. 



74 



THE LOCATION OF GOl)'S KINGDOM. 
(Missionary Sermon.) 



Text: ''Lo. the Kingdom of God is ivithin you." 
(St. Luke 17:21.) 

♦ 

INTRODUCTION. 

John the Baptist had opened his preaching with 
this proclamation, "The kingdom of God is at hand/ ' 

Christ also did likewise. And then the apostles fol- 
lowed the same example. 

Hence the Pharisees desired to knaw of Jesus, some- 
thing about this matter, as they and others were of 
the opinion that the kingdom referred to was a tem- 
poral kingdom and that it would be established with 
Jerusalem the mistress city of the world and the 
Jewish capitol as the city for the king to dwell in, 
something similar to that of Rome. 



to 

Tliey were not expecting a Spiritual Kingdom; in 
fact, they were ignorant of it. Hence, they asked 
Jesus this ciuestion. Notice — 

1. The Peniinent Question. 

They asked Him, ' ' When shall the kingdom of God 
come ? ' ■ 

They did not understand Jesus, neither did they 
believe his preaching, and they asked this cpiestion 
trying to puzzle Him. But notice — 

2. The Astonishing Ansivey\ 

Christ answered and said, *'The kingdom of God 
cometh not with obseryalion." 

This answer astonished the Jews, because every- 
thing that they had become accustomed to dealing 
with was from a natural point of view, such as the 
eclipse of the moon, and the new moon of the Pass- 
over would come to them by observation or watching, 
and they were able to tell the exact time that such 
similar events would occur. 

But as to the kingdom of God, Jesus liad them to 
know that there would be no signs given that would 
enable a watchman to date the arrival, because — ''The 



kingdom of Goi^l' is not seen by natural observation, 
but by the soul. 

Furthermore, they were badly mistaken in their 
point of view. They were overlooking the rapid spir- 
itual processes v\'hieh were at work before their eyes ; 
and peering about for great external signs. Jesus 
further explains to them: 

3, The Eadkal Difference Behveen the Kingelom of 
God and flie Kingdoms of This Wo)dd, 

(1) Note the kingdoms of the world. 

(a) The kingdoms of the world are seen with the 
natural eyes. 

(b) The kingdoms of the world are local in their 
nature. 

(e) The kingdoms of the world are perishable. 

(d) The kingdoms of the world are ruled by men 
until they reach their extremity. Then it becomes 
Q-od's opportunity. 

(e) The kingdoms of the world are located by 
worldly mansions. 

Now notice — 

(2) The Kingdom of God. 

(a) The kir.gdom of God is wonderful and mys- 
terious. 

(h). The kingdom of God is a spiritual kingdom. 

(c) The kingdom of God is a powerful kiugdom. 

(d) God's kingdom is not from the world. (John 
18:36.) 

(e) God's kingdom was snven or createl bv Him. 
(Luke 1:32, Acts 2:29, 36.)^ 



(f) GoiVs kingdom shall stand forever:. (Dan. 
2:44.) 

(J.'*) G') r^ king'dom is universal. (Psa. 72:8, Rev. 
11:15.) 

(li) God\s kingdom is immovable. (Heb. 12:28, 
2 Pet. 1:11.) 

(i) God's kingdom has a throne of glory. (Matt. 
25:31.) 

Let us see — 

4. What's Meant by the Kingelom of God? 

The essential, or General Kingdom of God, is that 
universal and absolute power and sovereignty which 
He exercises in heaven, on earth and in hell, for the 
purposes of His glory. 

St. Paul said: ''For the kingdom of God is not 
meat and drink, but righteousnes and peace, and joy 
in the Holy Ghost.^' (Rom. 14:17.) 

This kingdom embraces ever^^thing that God made 
and preserved from the most glorious luminary in the 
heavens to the minutest particle that dances in the 
sunbeam, and from the meanest reptile upon earth to 
the highest archangel that stands in the presence of 
God. (Psa. 103:9, Psa. 83:18, Dan. 4:17.) 

5. Whtrc tJte Kietgclom of God is Located, 

Jesus said: ''The kingdom of God is in you." This 



means that the kingdom of God belongs to the in- 
ward or spiritual man; or, in other words, the king- 
dom of God is of such a nature that it is to be found 
within the heart. I am glad that the kingdom of 
God is within me. Jesus the King is on the throne, 
and I can hear and feel him reigning. 



JESUS WAS HERE ON BUSINESS. 



Text: I came not to call the righteous, hut sinners, 
to repenteince, (Mark 2:17.) 

INTRODUCTION. 

Ever since the fall of man in the Garden of Eden 
Jesus Christ has always been a friend to sinners, and 
with him there is no respect of persons. He disre- 
s^ards distinctions of race and class and savs to all 
mankind as He said to Nicodemus, ^^YOU :\IUST BE 
BORN AGAIN.'' 

No one can be saved by thinking that he is rigiiteous, 
nor by formal obedience to the lav7 and to human tra- 
ditions! because Jesus extends the same terms of re- 
pentance or plan of salvation to every sinner — smites 
inoral alike — and sa^^s to all, if you want to be saved, 
you must hear and believe the gospel. (Notice how 
explicit he spoke.) 

1. ^^I came not to call the righteous/^ 

Because — 

(1) They have been called alread3\ 

(2) One call is sufficient, when answered. 

(3) He that is not sick needs no physician. 



so 



(4) They are already saved. 

Xow let us notice how clearly Jesus explains his 
business. 

2. *'/ Ccnuc Xot to Call the Bight cons, but Sinners, to 

jStf p'. /Lid flCC. 

(1) I came. not to command, but to call and invite. 

3. Whom Jesus Calls. 

(1) Selfish sinners, and says unto them, '*If any 
man come after me/' etc. 

(2) Jesus calls conscious sinners. 

(3) Jesus calls the vdiole world. 
"COME UNTO ME/' etc. 

4. How Jesus Ceills. 

(1) He calls in various ways and manners. 

(2) He calls on conditions. 
Novv notice, if you please — 

5. How Great God Esteems Those Who Will Hear 

and Obey the Call. 

Jesus said : ' ' Therefore, whosoever heareth tliese 
sayings of mine, and doeth them, I will liken him unto 
a wise man, w^hich built his house upon a rock ; 

''And the rain descended, and the floods came, and 
the winds blew and beat upon that house, and it fell 
not; for it was founded upon a rock." (Matt. 
7:24,25.) 

Then notice — 



81. 

6. Hoic Slightly and Ignorant Jesus Considen d 
Those ^Mio Do Not Hear and Obey the Call. 

Jesiis said: ''And everyone that liearetli tlierse say- 
ings of mine, and doetli them not, shall be likened 
unto a foolish man, Avliich built his house upon the 
sand ; 

''And tlie rains descended, and the floods came, 
and the winds blew, and beat upon that house ; and ^ c 
fell, and great was the fall of it/' (Matt. 7:26-27.) 

''When Jesus had ended these sa^ungs, the people 
were astonished at his doctrine : For he taught them 
as one having authority, and not as the scribes." 
(Matt. 7:28-29.) 



82 



A FINAL VERDICT AGAINST THE BODY IN 
FAVOR OP THE SOUL. 

(Temperance Sermon.) 



Text: '^Aud every man that strivcth for the meis- 
fcnj is temperate in all things. Noic, thejj do it to ob- 
tain a eorruptihle eroirn: hut we are incormptible. 

'"Therefore so r^^>^ not as uncertainty ; so fight I 
)iot as one that beat eth the air, but I keep under ray 
body and bring it into subjection, lest that by any 
means, ivhen I have preached to others^ I myself 
should be a castaicay/' (I Cor. 9:25, 26, 27.) 

INTRODUCTION. 

Every man, woman, boy and girl should strive to 
be temperate. 

First — Because it is a sacred duty. 

Second. Temperance is reason's girdle and pas- 
sion's bridle, the strength of the soul and the founda- 
tion of virtue. 

Third — Because the whole duty of man is ehibraced 
in the two principles — temperance in prosperity and 
courage in adversity. 

Fourth — Because intemperance is a hydra (or mon- 
ster) vrith a hundred heads. He never travels unless 



83 

accompanied b}^ impurity, anger and most infamous 
profligacies. 

Intemperance binds all the powers of the soul in 
loathsome vassalage. Intemperance excludes every 
good thought that has attendance to elevate, and ac- 
cepts every thought that leads -to beastly pleasures, 
of which it is a slave. 

Intemperance destroys the vigor and productive- 
ness of the mind, and tantalizes and diseases the very 
foundation of imagination. 

For this cause Moses said : ^ ' Every imagination of 
the thoughts of his heart was only evil continually. ' ' 
(Gen. 6 :5.) , . 

And he further said that 'vThe imagination of 
man's heart is evil from his youth." (Gen. 8:21.) 

Comparatively speaking, intemperance is a mael- 
strom situated in the very center of the sea of pleas- 
ure, and on every hand and all around us there are 
thousands or legions of streams or currents leading 
in. Some of these intemperate currents run swifter 
than others, yet all who ride upon their waters are 
sure to find their fate and ruin. Why even every 
appetite, lust, passion and feeling holds out various 
allurements to -intemperate indulgence. There is not 
a power of mind, affection of heart, nor desire of 
body that may not be disposed to some form of in- 
temperance which may injure the physical being or 
paralyze the energies of the mind. 

In fact, all forms of intemperance are evil, and if 
practical, will destroy some function of the mind or 
body ; but temperance conduces to health ; and W(^ 
can maintain good liealth by being temperate. ■ 

Temperance is nature's law, primary and essential, 
which everybody should know and know by heart. 
N^ot only should it be known but practiced, besause 
the bodily pains are nature's witnes.ses; that the laws 



84 



of temperance have been transgressed ; and the pains 
and aeli.es tell the sufferers that they should reform 
before death, the high sheriff of heaven, shall summon 
us to the judgment bar, and this law can never be 
broken with impunity. 

Intemperance is the fruitful mother of nine-tenths 
of the diseases of the human body, and the sins com- 
mitted by the soul. 

Intemperance means excess. A thing is good as 
long as it is necessary; all beyond necessity, or what 
is necessary, is evil, iloney is good, but more thaii 
what is necessary to the end of life is evil. Food is 
good, but too much makes us sick and is evil. Light 
is good, but too much will put out our eyes. Water 
is good, but too much will destroy us. Heat is good, 
but too much will burn us up. The praise of men is 
good, but too much will ruin us or cause us to be 
ruined. (See David's trouble with Saul. I Sam., 18th 
and 19th chapters.) 

The love of life is good, but too much will make us 
miserable and unfit us for divine discipleship. Because. 
Jesus said: ''If a man come to me, and hate not his 
-father, and mother, and wife, and children, and breth- 
ren, and sisters, ijca^ and his own life also, lie cannot 
he my disciple/' (Luke 14:25-35.) 

The . true explanation of the word ' ' hate ' ' in this 
Scripture means, to love less, or to hate by compari- 
son, for the love of Christ should be supreme. (See 
Matt. 10:37, Rom. 9:13, also Gen. 29:31.) Fear is 
good, but too much hath torment. Prayer is good, 
but too much cheats of its life, and is evil. (See 
Joshua's trouble after his defeat at Ai. Joshua, 7th 
chapter. ) 

Sympathy is good, but too nuich floods us with a 
perpetual grief. Reason is good, because wherever 



reason rules the mind, peace rules the day, but too 
much pressed with labor dethrones the mind and 
spreads ruin abroad. 

For this cause Paul said, '*As much as it be pos- 
sible, live in i^eace with all men/' 

Therefore, let us always remember that any excess 
in the use or activity of even good is intemperance or 
evil, and should be avoided. 

Now let us be temperate, because temperance as 
virtue dwells in the heart. 

Temperance is the power that forces the rule of 
rig-ht reason, and keeps every inward feeling under 
rigid subjection. This is why the text says, ''Every 
man that striveth for the mastery is temperate in all 
things.'' Paul the writer knew that for a man to 
rule, he must first learn to obey : or in other words, 
a man cannot master others until he learns to master 
himself; and this he cannot do, unless he is thorougldy 
temperate. 

Because all species of intemperance grow out of the 
want of self-control. 

Some try to limit the law of temperance to whisky 
and wine drinking. True enough did Solomon say: 
"Wine is a mocker, and strong drink is raging. an«i 
whosoever is deceived thereby is not wise.'' (Prov 
20:1.) But the field of temperance is broad, covering 
the whole area of life. It is not simply against one 
form of appetite or species of indulgence that one is 
to guard, but against all. for this cause Paul said: 
"We should be temperate in all things." 

Some men are called great because they have power 
to lead others ; but the greatest and bravest hero tlmt 
the world has ever known, or in the sight of God, is 
the man wlio conquers the eneniies within his own 
bosom. I^aul as a spij-jtual liero savs: "T 1:i.m\ fr;!'- -o 



S6 



run, not as uncertainty; so figiit 1, not as one that 
beatetli the air ; but I keep under my body and bring 
it into subjection.'' 

And allow me to advise you that the best thing to 
do is to let Jesus into our hearts, and let him be the 
ruler, and then first adopt the law of temperance, 
and memor}^, which is one of the gi'eatest faculties of 
the soul, Vvill keep the record, and then the Holy 
Spirit, which is our teacher and guide, using con- 
science which is God's searchlight, will keep this law 
always anew in our minrls. Then we can truthfully 
say as Paul : ' ' With the mind I serve the law of 
God." Then each day of our lives the Good Spirit 
will say to us in the language of the poet : 

' ' My soul be on th}^ guard, 
Ten thousand foes arise ; 
The host of sin- is pressing hard, > 
To draw thee from the skies. 

"0, watch and fight and pray, 
The battle never give over. 
Renew it boldly every day, (For wliat?) 
To help divine implore," etc. 

If I was called upon to prescribe or print a sign- 
board to be hung out for the purpose of warning men 
against transgressions of the laws of temperance, or 
the laws of nature, I would inscribe upon it in bold 
and prominent characters, ''NO EXCESS." 

Because the best principles, if pushed too far, de- 
generate into fatal vices. When carefully considered, 
we will find that generosity is nearly, allied to extrava- 

g.i^K(^: chriritv itself mav lead to ruin, and CA^en t]]v 



stt^rnness of justice is but one step r^novv^d froin tht- 
severity of oppression. 

Temperance is the application of reason to all th.- 
daily acts of life, and in order to establisli thoroughly 
and widely the principles of temperance we mu.st 
bt:gin Avith the youth : because freedom is a word of 
povrer in their ears, and even virtue has many charms 
n.ot only for their hearts, but for their imaginations. 

When the true principles of temperance are estab- 
lished in early life and made the controlling power 
through life, they in.sure health, freedom from pain, 
competency, honor, virtue, usefulnes and happiness: 
then religion will assert her mild and gentle sway, and 
peace will plant her olive wreath in every nation, and 
the Sun of Righteousnes will shine her glorious light 
in the hearts of men ; and the earth wdl rejoice in 
gladness, then a new heaven and a new earth will sur- 
round us with beauty and arch us with glory, for the 
old world will have passed away. 

But the fight is on between the flesh and the spirit, 
and each are fightiiig for supremacy aiid making spe- 
cial inducements. 

Paul said, in writing to the Galatians, that "the 
flesh lusteth against the spirit, and the spirit against 
the flesh ; and these are contrary the one to tho other : 
so that ye cannot do the things that ye would. But if 
ve be led of the spirit, ve are not under th.e law." (S ", 
- GaL 5:17-18.) 

Therefore, the spirit is offering to tlie soul its fi'uits, 
and the flesh is offering its fruits. 

Notice — 

1. Thr Fruits of thf Spirit. 

"The fruits of the spirit are love, joy, peace, long- 
sufferir.g. geiith^ness. goodness, faith, DKrh-juss, imf- 



88 

pcrancc : against such there is no law." (Gal. 5:22, 
23,24.) 

Paul, as a Avitness, said : ' ' There is therefore now 
no condemnation unto them Avho are in Christ Jesus; 
who walketh not after the flesh, but after the spirit.'' 
(Rom. 8:1.) 

Therefore, w^e are not under the law but under 
grace. Now notice— 

2. Thi Works or fhf Fruits of the Flesh, 

"New the works of the flesh are manifested, which 
ar? th.ese : Adultery, fornication, uncleanness, lascivi- 
onsiiess, idolatry, witchcraft, hatred, variance, emula- 
tions, wrath, strife, seditions, heresies, envyings, mur- 
ders, drunkenness, reveling, and such like.'' Gal. 
4:18.) 

All of this was included when Satan was tempting 
Jesus on the pinnacle oi^ the temple, trying to per- 
suade him to l)Ow down and v/orship him, by sho\^ing 
him the favorable side of his inducements. 

Ikit Christ said: ""Get thee hence, Satan; for it is 
written, Thou shall worship the Lord thy God, and 
him onlv Shalt thou serve." (Matt. 4:10.) 



89 

3. Noic^ Brethren., as Ministers of the Gospel, Let Us 
Hold Fast to Our Ministerial Qualifications. 

Paul said, in liis letter to his partner Titus, tliat "a 
bisliop must be blaineless, jis the steward of God : not 
self-willed, not soon angTv, not g'iven to wine, no 
striker, not given to filthy lucre: but a lover of h.os- 
pitality, a lover of good men, sober, just, holy, tem- 
perate : holding fast the faithful vrord as he hath been 
taught, that he may be able by sound doctrine to ex- 
hort and to convince the gain-sayers. ** (Titus 1:7, 
.8, 9.) 

Paul also said, in writing to his son Timothy, that. 
•'This is a trVie saying, if a man desire the office of a 
bishop, he desireth a good Avork. 

''A bishop must be blameless,- the luisband of one^ 
wife, A-igilant, sober, of good behavior, given to hos- 
pitality, apt to teach ; 

VNot given to wine, no striker, not greedy of filthy 
lucre : but patient, not a brawler, not covetous : or.e 
that ruleth well his own house, having his children in 
subjection with all gravity. (For if a man know not 
how to rule his own house, how shall he take care of 
the ciuireh of God?) Not a novice, lest being lifted 



90 

up with pride he fall into the coiidemiiation of the 

devil. 

''Moreover, he must have a good report which are 

without ; lest he fall into reproach and the snare of 

the devil/' (See I Tim. 3:1-7.) 

4. * ^1^^ Deacons You 3Iust Also Prove Your Oualifica- 
iton^,. 

Because Paul also said, in his same letter to Tim- 
othy, after describing the qualifications of a bishop 
or pastor, ^'Likevnse, must the deacons be grave, not 
double-tongued, not given to much wine, not greedy 
of filthy lucre ; holding the mystery of faith in a pure 
conscience. 

And let these also first be proved ; then let them 
us'e the office of a deacon being found blameless. 

''Let the deacons be husbands of one wife, ruling' 
their children and their own houses well. 

''For they that have used the office of a deacon 
will purcimse to themselves a good degree, and great 
boldness in the faith which is in Christ Jesus.'' (Tim. 
3:8-13.) 

Paul further said, ''That he lioped to arrive soon, 
hut if (hdayed, this will inform you how to beliave in 



91 

the house of God." (See I Tim. 3:14-15.) 

5. As Members of the Only True Church of God Let^s 

Hold Fast to Ouh Professions and Keep the 
Charge. 

Be it remembered, thkt the word Christian means 
Christ-like, and when Christ was in the world he said : 
''As long as I am in the world, I am the light of the 
world. ' ' 

But Just before he made his departure, speaking to 
his true followers, he said, ''Ye are the light of the 
world," etc.; ''Let your light so shine," etc. 

Again he said, ' ' Ye are the salt of- the earth, " ' etc, 

6. An Appeal. 

As Jesus lived a holy life, let us strive to emulate, 
and as we are members of God's family, let us be tem- 
p>?rate in all things, and some day we will be just like 
Jesus, our elder brother. 

7. How to Temperate Our Lives and Favor Jesus, 
Paul said : ''For, though I be free from all men, yet 

have I made myself servant unto all tliat I might gain 
more.'' 

"AjuI unto the Jews I became as a Jew. that 1 
miglit o-ain Hk* Jews; to them that ai't^ uiulej^ Inw. as 



92 

under the law, that I might gain them that are under 
the law;' '- 

"'To them that are without the law, as without the 
law (being without the law to God, but under the law 
to Christ), that I might gain them that are without 
the law. * ' 

^ ' To the weak, became I as- weak, that I might gain 
the weak; I am made all things to all men, that I 
might by all means save some." 

''And this I do for the gospel's sake, that I might 
be partaker thereof with you.'' 

"Know ye, that they which run in a race run all^ 
but one receiveth the prize "? So run that ye may ob- 
tain." (See I €or., 9th chapter.) 

Paul knew that to follow after the things of the 

flesh, we could not inherit the kingdom of God. (Gal. 

4:16-21.) Therefore, he said '. "Walk in the spirit, 

and ye shall not fulfil the lust of the flesh.'' 

•8. For This Cause, God, Through Faul, Rendered a 
Verdiri Against the Body in Favor of the iSouI, 
. by Saying — 

"1 keep under my body, and bring it into subjec- 
tion : Ip.st that ])y any means when I have preached 1o 



93 

others, I myself should be a castaway." 

And Peter said: ''Y/e should grace and peace mul- 
tiply unto us through the knoAvledge of God. and then 
add to our knowledge, and to knowledge temperance ; 
and to temperance patience, godliness, brotherly kind- 
ness, charity, and ye shall not be barren nor unfruit- 
ful. He further said, ''Wherefore, the rather, breth- 
ren, give diligence to make your calling election sure; 
for if ye do these things, ye shall never fall." (See 
I Pet. 1:2.10.) 
Conclusion, . - 

''Beloved, now v;e are the sons of God, and it doth 
not yet appear what we shall be; but we knov/ that, 
when he shall appear, we shall be like him; for we 
shall see him as he is." (I John 3:2.) 

We may ask hotv shall ive become pure like Jesus, 
John said : ' ' And every man that hath this hope in 
him purifieth liimself, even as he (Jesus) is pure." 
a John 3:3.) 



94 



CHANGE YOUR MIND. 



Text: ^^ Repent ye, for the kingdom of heaven is 
at hand/' (Matt. 3:2.) 



INTRODUCTION, 

This text was preached by John the Baptist in the 
Wilderness of Judea, six months before his Master 
came to be baptized of him in Jordan. 

About 760 years before this event occurred the 
X)rophet Isaiah saw John the Baptist with the eye of 
prophesy a great way off , wrapped up in the purposes 
of God ^ lying in the curl of nature ; and doubtless 
he vvas so far off, until the prophet could not see clear 
enough into the m^^steries of God, through the pro- 
phetical eyeglases, to say just who he (John) was, 
but he said that it was ' ' The voice of him that cryeth 
in the wilderness, Prepare ye the way of the Lord, and 
make straight in the desert a highway for our Lord." 
(Isa. 40:3.) 

Thus we learn that John the Baptist was a fore- 
runner, or wa3^-preparer, for Jesus Christ ; and he Vv as 
divinely called or inspired to warn the people to flee 
from tlip wrath to come. 



95 



Therefore, he began his ministerial career with this 
text: ''Repent ye/' etc. 
Now, let us see 

1. What Is Meant by the Viord Repentancr. 

(1) The word ''repentance'' strictly denotes "a 
change of mind." 

(2) Therefore, it is very necessary that sinners 
change their minds, because the mind is the hour- 
glass of the soul. By this w^e mean that the soul 
changes in proportion as we change our minds. 

(3) Repentance is the connecting link of salvation. 

(4) Repentance is the dividing line between heaven 
and hell. . 

(5) Repentance is God's first prescription given to 
sin-sick souls. 

(6) Repentance is heaven's initiation degree. 

(7) Repentance is a personal act, prompted by the 
spirit of God ; aiid consists in a godly sorrow for sin, 
as offensive to God and ruinous to the soul. 

(8) Rv-pentance binds the soul with the cord o± 
guilt, and conscience holds it fast until it pleads guilt'^^ 
and puts on the garment of humiliation, accepts Jesus 
as its lawyer, and presents a petition or prayer to 
God for pardon, declaring that I will nev( r turn bark 
no more. 

This is why David said, ^'A lowly and i-oji trite 
heart, God will not despise. ' ' 

in fact, the plan of salvation is automatically or 
sui3ernaturally arranged, and the mind is the only 
medium by which it can be wroughted in the lieart. 

(9) Repentance is a continual duty. 

The great preacher Ecclesiastis said, ''There is not 
a just man upon earth, that doeth good, and siniieth 
not.'' (Eccl. 7:20.) Therefore, since none an^ sui- 



96 

less in this life, repentaiice is an act that we should 
often repeat. Notice — 

3- Til-. Spcrdi; aud Precwus Remcdu Offered, 

''Repent ye, for the kingdom of heaven is at hand/' 

It vras the will of the Father that Jesus come into 

the vrorld; because John said, *'For God so loved the 

world that he g'ave his only begotten Son/' etc. (John 

3:16.) 

And it was Jesus' will to com-.\: and wherever Jesus 

is, it is the vrill of heavon tliat he is there. And where 

jevcr Jesus is he establishes his throne or kingdom, 

upon vrhich he sits and carries out the edicts of 

heaven. 

, And wherever Jesus reigns, there is the kingdom 

A)^ heaven; because God's will is heaven's will. This 

is why Jesus said, ^'It is not the will of my heavenly 

"Fi.ther that one of tliese little ones should perish.'' It 

is also tlie will of God that whosoever belioveth on his 

Son should not perish ; but have everlasting life. ( John 

3:18.) 

l*ut I'^t us always bear in mind that — 
4 There Are Four Distinct Parts in Salvation That 
Must Be Performed hjj Man and God. 



97 

These four parts are as follows: 

(1) God's power must convict men, through the 
preachmg of the gospel. 

(2) Men must repent of their sins, or, in other 
words, ''Men must change their mind." 

(3) 'Men must believe the gospel, with their heart. 
(4) Then God will regenerate and save. 

In Condusi'jn— 

I know that some of our minds are on various 
things, viz.: Balhplaying, dancing, gambling, murder- 
ing, stealing, ill-speaking or lying on each other, dig- , 
ging pits for each other, discussing tlie faults of each 
vOther, etc., and even the sinners are saying in reg'-^a\!s 
to tile life that some Christians are living, "that if 
the way they are going is the way to lieaven. I am 
going there, too." - 

. But permit me to say to you that I changvd my 
mind a long time ago; and placed it on heaven. 

Have you chai:ged your mind ? If so, all is well. 
But if you liave not changed your mind, allov.' jiir to 
say to yen, *'Chai:ge your mind, and get the mind of 
(.'hriot in yon./' btH:aus(^ the Seriptni'es says, "Where 



98 

your mind is, there is your treasure also.'' 

Now, sinners, hurry, and change your mind, be- 
cause the day will soon come that, ''At the name of 
Jesus every knee shall bow, and every tongue shall con^ 
fess,'^ etc. 



99 



A LIE IS THE CAUSE OF IT. 



Text: ^'Then Peter scdd unto her^ HDio,,i^ it that 
ye have agreed together to tempt the Spfn^fi of the 
Lordf Behold the feet of them ivhich have buried thy 
husband are at the door^ and they shall carry thee 
oat/' (Acts 5:9.) 

INTRODUCTION, 

J 11 the beginning Ggd created the heavens and the 
earth, and all things therein, and on the sixth day 
He saw that everything he had made was good. Tluis 
it remained until Satan, the father of lies, who was 
once a bright angel in heaven; but because of his 
wickedness he was thrown out of heaven down into a 
dark place called hell, and a great many other angels 
with him, and they deceived many by lying. 

Therefore, Satan and his angels are called devils. 
Their business here is to teach people to be wicked, 
and to do all the harm they can. 

Among the great many ways of being wicked or 
sinful, lying is one of the greatest ways, hence Satan 
adopted lying as his first order of business. 

When Satan began his sinful work, in making his 
introductoiy speech, he told the first and greatest lie 
tliat eA\n^ was told ; and this lie was tcld to the first 



100 



woman that God had madoj whose name was Eve, and 
the lie was as foUow^s: 

Gcd had told man that he may freely eat of every 
tree of the garden; ^^Bnt the tree of knowledge of 
good and evil, thou shalt not eat of it ; for in the day 
that thou eatest thereof thou shalt surely die/' (See 
Gen. 2:16, 17.) And at the time that this law was 
given to man I believe it was given to the woman 
also. Truly, it was after this time that the woman 
was made ; but since it is a fact that the lav/ Vv^as given 
to man, and since woman is a part of man; because 
she was taken out of man, both were made, or held 
responsible, because the Bible says, ' ' They shall be one 
flesh. '^^ (Gen. 2:18-25.) 

Therefore, the woman was thoroughly in the knowl- 
edge of the law; and so was Satan. For when he ap- 
peared to the woman in the form of a serpent, which 
was more subtile than any beast of the field, notice 
the question asked — 

1. The Question Asked by the Serpent, or Satan. 
Speaking to the woman, Satan said, ''Yea, hath God 

said, ye shall not eat of every tree of the garden?" 
(Gen. 3:1.) This shows that his first object was to 
deceive them, by confusing their understanding. No- 
tice, aJsu — 

2. The Woman's Kcphj to the Serpent. 

''She said, \V(^ may eat of^the fruit of the trees of 
the garden : but of the fruit of the tree which is in 
tlie 'midst of tiie garden, God hath said, ye shall not 



101 

eat of it, neither shall ye touch it, lest ye die/^ (Gen. 
3:2-3.) 

At this time Satan knew that there was no way he 
could turn man against God, or to lead him away from 
God, unless he could succeed in having the house to 
divide against itself; because in unity there is 
strength. 

Now Satan also knew that he could not turn them 

unless she could have them to believe a lie. Satan 

further knew that sin has a great many tools, but a 

liar is tho handle that fits them all. So he decided 

that as he was the father of lies, he was able to deceive 

them. 

3. So Now Satan Begins Lying, 

Satan said to the woman, ^^Ye shall not surely die: 

For God doth know that in the day ye shall eat there- 
of, then your eyes shall be opened, and ye shall be as 
Gods, knowing good and evil." (Gen. 3:4-5.) 

Comparatively speaking,* this lie was a mirror of 
selfishness that Satan put between the woman and 
God; and looking therein she could not see God 
through it. 

But she could only behold, as she thought, the fruit 



102 

and selfish interest, v/hicli was simply an image, type 
or shadow in the mirror. 

To verify this stateiiient, the Bible says: ''And when 
the woman saw that the tree was good for food, and 
that it Yvas pleasant to the eyes and a ''tree to be de- 
sired to make one wise, she took of the fruit thereof, 
and did eat, and gave also unto her husband with 
her; and he did eat/' (Gen. 3:6.) 

Permit me to say just here, that it is a dangerous 
thing to listen to a liar; because he will deceive us 
by persuading us to pull off the eye-glasses of reason, 
and put on the eye-glasses of imagination, which is 
unsafe. 

Because, in referring to men it is written that, ev- 
ery imagination of the thoughts of his heart was only 
evil continually.^' (Gen, 6:5.) 

It is also written that ''The imagination of man's 
heart is evil from his youth." (Gen. 8:21.) 

And if we believe lies, our lives will be miserable, 
because — • 



4. Believing a Lie Ca.used Great TroiCole Betiveen 



r 103 

(1) A liar caused man and ivoman to disobey God. 

''And unto Adam God said, Because tlion hast 
hearkened \into the voice of thy wife, and hast eaten 
of the tree of which I comanded thee, saying. Thou 
shalt not eat of it ; cursed is the ground for thy sake : 
in sorrow shalt thou eat of it all the days of thy life. 

''Thorns also and thistles shall it bring forth to 
thee ; and thou shalt eat the herb of the field. In tiie 
sweat of thy face shalt thou eat bread, till thou return 
unto the ground ; for out of it wast thou taken • for 
dust thou art, and unto dust shalt thou return/' 
(Gen. 3:17-18-19.) 

To further prove that woman was also responsible 
for the violating of the lav/, God said to her, ''I will 
greatly multiply thy sorrow and thy conception; in 
sorrow thou shalt bring forth children ; and thy desire 
shall be to thy husband, and he shall rule over thee.'' 
(Gen. 3:16.) 

Our God is a wise and just God, and it would not 
siiow wisdom and justice to impose a penalty upon one 
who had not transgressed the law ; therefore God im- 
poses penalties only upon criminals, and criminals are 



J 01 

transgressors of the law; and the law must first be 
given before it can be kept. 

Therefore, the lavv^ was given to man and v^omen. 
because both received a penalty. 

Now vre can readily see that, the believing of a lie 
caused man to fall from the holy and happy place 
in which God placed him, and was left to wander for 
about four thousand four years behind the dark clouds 
of chaos, waiting and hoping for the coming of the 
]\Iessiah ; to make the way possible by which we could 
become reconciled with God. 

Since then — 

5. Liars Have GrGivn Nuuierous. 

Liars have grown so great, until Hosea said, ^'' Liars 

compasseth me about." (Hosea 11:12). Liars grew 
so numerous, and men of truth were so scarce, until 
David said, ^'I said in my haste all men are liars." 
(Psalm 116:11.) 

6. Th( Effect of Lying. 

(a) Lying causes men to go astray from their 
youth. (Psalm 58:3.) 
(b) Liars cause shedding of blood. Because HQ?>ea 



105 

:.aiiL -'By swearii'g, and lying, and kiUiiig, a^d steal- 
ing, and coniuiitting adultery, they break out and 
blood tonches blood/* i Hosea 4:2.) 
- (c) Liars dismissses men from tlie presence and 
sight of God. Beeanse God said, thronglv David, that 
'^They that teileth a lie sliall not tarry in my sight.'' 
(Psalm 101:7.) 

(d ' Lyi];g dis^iualifies m:- --'^ fc>r a place in fam- 
ily circles. 

David said that '"Deceivers and liars shonld be re- 
moved from families." (Psahn 101:7.) 

(e) Lying caused Ananias and Sapphira to fall 
(-ead in the church of God. 

It was probaljly about the year A. D. 33 that there 
was vdiat might be determined a holy rivalry that 
sprung up among the new Christians, and every one 
of them was eager to place his means at the disposal 
of the apostles. 

So every one of them sold their land, etc., and 
brouglit the money and laid it at the apostles' feet. 
Then th(^ spirit of hypocrisy tempted Ananias and his 
wife Sapphira, to act simply to gain the honor or 



106 

name of being liberal as the other Christians, but 
when, the sale was made they brought a certain part 
and laid it at the apostles' feet, pretending it to be 
the whole amount of the sale. 

And Peter said, ''Ananias, why hath Satan filled 
thine heart to lie to the Holy Ghost and to keep back 
part of the price of the land ? 

''While it remained was it not thine own? and 
after it was sold, was it not in thine ow^n power ? Why 
has thou conceived this thing in thine heart? Thou 
hast not lied unto men, but unto God. 

'/Ananias hearing these words fell dovv^n and gave 
up the ghost; and great fear came on all them that 
heard these things. 

"And the young men (or pallbearers) arose, wound 
him up and carried him out, and buried him. And 
about the space of three hours later his wife came in, 
not knowing what liad occurred. Peter began ques- 
tioning her about this matter. 

"Saying, Tell me w^hether ye sold the land for so 
much ? And she said. Yea, for so much. 

' ' Tlien Peter said unto her. How is it that ye have 



107 

agreed together to tempt the spirit of the Lord ? Be- 
hold the feet of them which have buried thy husband 
are at the door, and shall carry thee out. 

''Then fell she down straightway at his feet, and 
yielded up the ghost; and the young men came in 
and found her dead, and carried her forth, buried her 
by her husband. 

'VAnd great fear came upon all the church, and 
upon as many as heard these things.'' 

A lie was the cause of it. And it is a' dangerous 
thing to lie to men who are under the supernatural 
illumination of the Holy Ghost. 



108 



HOW TO ENTER THE KINGDOM OF HEAVEN. 



Text: ''Not every one that sciith unto me, Lord^ 
Lord, shall enter into the kingdom of heaven; hut he 
that doeth the will of my Father vjho is in heaven/' 
(Matt. 7:21.) 

INTRODUCTION, 

In order to enter the kingdom of lieaven, it is not 
only necessary to believe that Jesus is the Savior, the 
only Savior, but belief must be such as to determine 
conduct. 

It must have us to so trust Jesus that he can save 
us unto righteous living. 

To know about him, to eat v/ith him, or even to eat 
miraculously created bread fresh from his hands, or 
to remember and repeat what he has taught will not 
insure admittance into the kingdom. 

But we must know him enough as to cease to be a 
worker of iniquity and become a doer of the will of 
God, then we will be admitted. 

A good profession is a great thing, but it cannot 
take the place of good living; but fhey must go to- 
gether. 

We purpose to shov/ : 



109 



1. How Jesus by parables taught that the king-dom 
of Grod (or the kingdom that he was establishing.) was 
to fill the whole world. 

2. Admittance into this kingdom must be in and 
tlirough Jesus. 

3. How fearless in the presence of danger and how 
unselfish he was. 

4. That we cannot enter heaven without striving. 
Now let us notice — 

1. How Jesus by Parable Taught That the Kingdom 
of God or the Kingdoyyi That He Y\'as Establish- 
ing ^yas to Fill the 'Whole World. 

This he began by asking the questions : '*Unto what 
is the kingdom of God like? and where unto shall I 
resemble it?'' (Luke 13:8.) 

In answering these questions he said that '^It is 
like a grain of mustard seed, which a man took and 
cast into his garden: and it grew, and waxed into a 
great tree; and the fowls of tlie air lodged in the 
branches of it." (Luke 13:19.) 

He further said that, "It is like a Icciven, vrhich a 
woman took and hid in three measures of meal, till 
llie whole was leavened." (Luke 13:21.) 

Now let us comment on the first answer: 

Christ said that "The kingdom of God is like a 
•irain of mustard seed, which a man took and cast into 



no 

his garden ; and it grew and waxed into a great tree ; 
and the fowls of the air lodged in the branches of it. ' ' 

The mustard tree is a common plant, that produces 
the mustard for the markets. 

This plant was used in this parable because the 
Jews classed the mustard seed as the smallest of all 
seed, and yet ^'It grew and waxed as a great tree/' 

It grew into a herbaceous plant, as tall as a horse 
and its rider. 

The points of comparison are the sudden, secret 
growth and the immense development of the kingdom 
of God. Notice — 

(2). Its strength and usefulness. 
' ' The fowls of the air lodged in the branches of it. ' ' 
This sho^vs the great contrast between the diminu- 
tive seed and the great increase. This also set forth 
the assurance of a mighty future, notwithstanding the 
small obscure beginning ; the kingdom must cover the 
earth, and embrace the nations ; all we need is the 
word of hope opportunely spoken. 

(3) The kingdom of God "is like leaven, hid in 
three measures of meal. ' ' 



Ill 

Leaven among the Jews commonly consist of a 
piece of old dough, which was in a high state of fer- 
mentation. It was used as we use yeast. ''A woman 
. . . hid in three measures of meal, till the whole 
was leavened. 

This shows hovr pervasive and powerful the influ- 
ence of leaven, just a small piece hid in three meas- 
ures of meal; or seahs, were equal to an ephah, or 
over thirty quarts of meal, ' 'leavened the whole." ' 

Symbolic interpretations of the word ''three'* in 
this conuection are purely fanciful. 

Notice the two important principles: 

(a) It needs but a very small quantity of leaven 
to produce a complete change in a very large amount 
of farinaceous matter. 

(b) It is necesary only to start the process in one 
or a few spots, and then continue to stir it, until it 
permeates the entire heap. The whole secret of the 
spread of Christianity over the world is in tliis figure 
of the leaven. Dr. Hitchcock said that, "It is fire 
that kindles fire; love that kindles love; Christianity 
manifested will spread Christianity. '' 



2iid. Admittance into this kino;dom must h^ in and 
tlirongli Jesus. 

This information came by a question of curiosity : 
but the answer given was sincere and full of urgency. 

Now notice the question : 

''Then said one unto him, Lord, Lord, are there 
few that be saved ? ' ' (Luke 13 :23. ) 

Notice the answer given : 

Jesus ansvrered : ' ' Strive to enter in at the straight 
gate; for many, I say unto you, will seek to enter in, 
and shall not be able.'' (Luke 13:24.) 

I cannot tell vrhether the one that asked this ques- 
tion Avas a disciple, a friend, or foe of Jesus ; but the 
question that he asked was one frequently debated in 
Jevvish schools, some others limiting it to a few elect. 

Some people are the same way today; but the text 
plainly shows that salvation means, a final acceptance. 

This is why the Father said, ''Whosoever my Son 
set free; is free indeed." 



113 



THE COST OF DISCTPLESHIP. 



T^xt: ''If any man conic to mc and hate not his 
father, and mother, and icife. and children, and 
brethren, and sisters, yea, and his own life also, he 
cannot be my disciple, 

''And ichosoever doth not bear his cross and come 
aft>:r me, cannot be my disciple,'^ (Lute 14:26-27.) 

lSTEOBrCTIO}^\ 

These words were spoken by Jesiis just' after tlip 
feast as lie was passing througii Perea, going toward 
Jerusalem, and great multitudes followed him. 

In fact the latest Perean ministry of Jesus was as 
popular as his earlier ministry in Galilee. The oppo- 
sition of the Pharisees, and the sharpness of Jesus' 
words, as well as his miracles, increased the crowd ; 
and the fame of Jesus had gone through the length 
and breadth of the land. Some came for one thing, 
and some for another; but Jesus had them to know 
that he does not accept disciples on such flimsy terms, 
for this cause the Scripture says. "^Many an^ ealh^d 
but few are chosen." 

This shows : 

1st. Diyt-iphship /.v Xnf Gi)'ni ,!"""/. 



114 

Jesus turned and said unto tliem, ''If an}" man^ 
come to me, and hate not his father, and mother, and- 
wife, and cliildren, and brethren, and sisters, yea, and 
his OAAT:! life also, he cannot be my disciple. And 
whosoever doth not bear his cross, and come after me,, 
cannot be m.y disciple/' 

This shows that ever^^thing that is worth while 
costs something. 

Christ does not choose one for a disciple unless he 
first: 

(a) Tries him to see ^vhether he is serious or su- 
perficial. 

(b) We must understand- the responsibility that 
involved upon disciples. 

(c) Christ overthrows every false idea that w^e 
have concerning his true mission. 

(d) Christ gives his true disciple a tonic, which 
is grace. 

(e) Christ moves away the enthusiasm of half- 
hearted followers ; and have them to know that. 

2d. Discipleship Involves Cross .Bearing, (See 
Matt. 16:21-28.) 

Jesus said those who follow me may find foes in 



115 

their household, and may have to turn from these for 
his sake. 

This is why Jesus literally bore the cross of wood 
for about six miles, and in the spirit bore the cross of 
suffering for 33 years ; and in order to be his disciples 
we must be cross-bearers. ^ 

3rd. Discipleship Will Cost Personal Devotechiess. 

(a) All possessions must be renounced. (Luke 
14:33.) 

The poet says: ''I could renounce my all below, if 
iiiy Redeemer bid; and run if I vras called to go, and 
die as Moses did." 

(b) We must consecrate ourselves to Jesus, and 
become a ready learner, day by day, learn new les- 
sons of God's love, new ways of usefulness, new 

heights of privileges, new blessings in every depart- 
ment of life. 

4th. Discipleship Will Cost Self -Denial. (See 2 
Cor. 11:21-32.) 

It is a serious thing to be a disciple, therefore it 
is best to consider well before we began — the renun- 
L-iations required — the cross to bo borne — tlierefore 
take good time and count up the cost, as a wise man 



would consider before attempting to build a tower , or 
engaging in battle. This is why Christ said,^^^If any 
man come after me let him deny himself/' etc. 
' 5th. DisciplcsJiip ^Yill Cost Us To Stand Fast. 

(a) Because a pusillanimoxis, milk-and-water, 
spineless, effervescent faith never has and never will 
accomplish anything; therefore we must be uncom- 
promising. 

(b) God hates a ciuitter, and has never, promised 
them a good reward. 

For this cause Paul said, ''Stand fast in the lib- 
erty," etc. 

To be Christ's disciples we must have pure life in 
the blood, grit as well as grace, great self-sacrifice, 
which is the stuff heroes are made of. 

We must come to love and cling to Jesus, and Avith 
such comj)arative strength, that natural affection of 
father, mother, wife, children, brother, sisters, and 
even love of life will be hated in comparison. 

Notice now. 

Gth. The Disciple's Reward. (Peter. 1 :3-ll.) 

(a) ''Hold fast until I come," etc. 



Ill 



(b) •■! heard a voice from heaven saying, write, 
blessed -are the dead that die in the Lord," etc. 

(e) Every disciple of Jesus has their life insured. 

There are some people ^vho are in this war, that 
will seek to save their life, at the expense- of their 
own conscience ; but these ar not true disciples. 

■■ Whosoever would save his life shall lose it: and 
whosoever -shall lose his life' for my sake shall find 
it.'' Matt. 16:2.5. ■ ■ 

7th. Since Disciplcsh ip Must Be Pu rchased, Let Us 

Count Up the Cost. _ ^^7,,, 

8th. It's Best to Accept the Proposition, and <^lose 

the Deal. ^, . t, •4- it-.u?, 

9th. But WeCaimot Accept This Proposition ^^ itn-^ 

out Having Love and Faith. ^ ^ 

(a) Love is the spring of actiisn that actuates us. 
and faith will lead us on. 

There is a great many that sing: 

•■Am I a soldier of the cross," etc. 

But this is simply asking a question of information. 
There is a great difference between calling ourselves 
soldi.u's, and enduring hardness as a good soldier. 

ILLUSTRATION. 

A young uu\u was appointed as a^mis.sio;;. 



118 

. China inland mission field, and lie came to the secre- 
tary of missions and said : ' ' I am troubled, I can 't 
see how I can afford to go, because two missionaries 
have already lost their lives there." The secretary 
answered, ''Yes, I know that is a dangerous place,, 
and you may lose your life, but you and I don't mind 
a little thing like that, do we?" The missionary an- 
swered, '^I don't miild working, but a man must live, 
you know." The secretary said, ''Christ did not say 
so, it was the devil who said, 'all that a man hath 
will he give for his life,' but Jesus said, 'Whosoever 
would save his life shall lose it; and whosoever shall 
lose his life for my sake shall find it.' Paul also 
said: 'To live is Christ, but to die is gain.' " Then 
the young man, with a heart full of love, said : ' ' Here 
am 1, send me." 

A long time ago, when men and women were per- 
secuted in London and made prisoners for righteous- 
ness sake, they were arrested and placed in dungeons. 
Its wall was from 20 to 30 feet in thiclmess, with only 
one \vi]idow that gave but a glimmer of light. Tlie 
key to tlie dungeon was about a foot long, and some 



119 

in rsi-'Ciited man or woman, ju^^l b^'iore their execu- 
tion, lock a nail and scratched this verse on tlie walls 
of , the dungeon : 

•'Be thou faithful until death, and I will give you 
a crown of life." 

The prisoners, after serving their time out in the 
dungeon, were led out to the headman's block in the 
courtyard, to give up their lives for their Master. But 
tiiey paid the cost. 

CONCLUSION. 

Every citizen is expected to protect the flag of 
Ids country, and to enlist as a soldier. AVe will have 
to agree to leave homes, father, mother, sister, brother 
and friendj. AVe must cA^^n agree to leave former 
work in stores, factcrie's and farms to serve cr to r.s- 
>;ist in protecting tlie flag of his cotintry, and if any 
one shouhl say 1 cannot leave my home and family, 
the recruiti]:g officer would say: "You cannot be a 
8olditr under thii flag." 

To be a true disciple of Jesus Christ, to fight un- 
iU r the blood-stained, triple-decorated banr.er, one 
Loi'd, one fcdth and onc^ bapth^m, v^'e will Imve to s!g:i 



120 

the disciple's enlisting application, which reads thus: 
''I will leave father, mother, children, sisters, broth- 
ers and even give my ow^n life, and take my cross and 
follow Jesus daily. " 

Because Jesus said: ^'Whosoever doth not bear his 
-cross and come after me cannot be my disciple.'' 
(Luke 14:27). 



Vl\ 



SETTLING TIME. 



Text: " k<o ivken even was come, the lord of the 
niieyard sciith unto his stiwurd, Ccdl the labourers, 
%nd give them their hire, begin ning from the last 
mto the first.'' (Matt. 20 :8.)^ 



INTRODUCTION. 

Christ's purpose for speaking this parable was to 
ive more information concerning the kingdom of 
leaven, which was a mystery to the people, and even 
to his own disciples. 

The Jews were expecting Christ to establisli an 
earthly kingciom, while some of his disciples tliought 
that tliis Idngdoni would begin beyond the grave ; 
but Jesus had them to know that it was related to 
the })ractical everyday life of tlds world. 

Therefore we are instructed by the i\Iasler, when 
we pray to say, "Our Father which art in lieaven, 
hallowed by thy name. Thy kingdom come. Thy 
will be done on earth as it is in lieaven," etc. (Matt. 
():9-10.) 

This parable was drawn from an oriental scene. 
Christ b*v-gaii tliis parable hy saying, "For the king- 
ilom of heaven is like unto a man that is a lions.'- 



122 

holder (or an owner of estate), who went out early 
in the morning to hire laborers into his vinevard/' 
(Matt. 20:1. 

Notice, ''He went out early in the morning.'' 

This shows that his object was to be on time in 
order to secure laborers before the}^ were hired by 
others. 

This also shows that in every life the call to right- 
eousness comes before the call to sin, because Jesus 
is always standing at the door of every sinner's heart, 
saying, ''Behold, I stand at the door and knock," etc. 
Still he is the last one accepted, and some continue 
to refuse Him. 

When the householder found the laborers, notice 
the first thing done : 

1. They Bargained and Seeded the Bargain. 

''And when he had agreed with the laborers," he 
sent them to work. This shovrs that before vre can 
work fcr God, we should bargain with him, and the 
bargain must be sealed. (I Cor. 15:40.) 

2. Lei Us See Whai the Bargain Conskts Of. 

(a) It was understood, according to the Jewish 
custom, that they wire to work twelve hours in the 
day. 

(b) The wagvs were fixed — '^a penny a day." A 
penny means a shilling or denarius. This was consid- 
fi\'d good pay fcr a day's work. In those days the 



10Q 

Roman Jews worked for the same wages everywhere. 

This shows, also, that the transaction was perfectly. 
fair, honorable, manly and brotherly on both sides, 
and neither party was selfish nor oppressive. 

This further shows that, salvation is a business 
proposition, and we must start right' or not at all. 
And then we must prove true. 

Because a call to Jesus is a call to work, for we 
must work out our own salvation. 

3. TJicij Begun Work, 

"He sent them into his vineyard/' 

God has vv'crk for everybody. And this is proof 
that we are called to salvation through service. In 
other words, the plan of' salvation is ours to accept 
and work out. (See Rom. 12:1, Matt. 20:26-28.) 

4. He Employed More Laborers. 

As the Jews divided the day into twelve hours, be- 
ginning from sunrise, or six o'clock in the morning, 
to about sunset, or six o'clock in the evening. Hence, 
this was about 9 a.m. he saw others standijig idle in 
the market place. , This was the place where men 



124 

went to find jobs, and where men went to get labor- 
ers. 

So the landowner said unto them, ''Go ye also into 
the vineyard and work." Notice — 

5. A Loose Bargain, 

''Go work, and wdiatsoever is right I will give yon.'' 

The householder was anxious to get al Ithe laborers 

he could. And probably these laborers w^as seeking* 

employment, but doubtless it was unfortunate " for 

them, they fail to arrive earlier. 

God wants laborers, and he is always ready to 
employ men and T\^omen to work in his vineyard. No- 
tice — 

6. TIu Gnat Confidence They Had in Their Em- 

ployer. 

''They went their way.'' 

Doubtless they had never met the employer before, 
yet they believed and obeyed him. 

Govd wants men and Avomen to believe ; and obey 
him. Obedience is better than sacrifice. Obedience 
is the first, second and third rule of action. 

After llie second crew was employed there was 
still work to be done. 



323 

7. Then the Thirel Crew Was Emploijed. 

This crew was employed about the sixth hoar, 
which was about noon. He found others at the mar- 
ket and employed them. And they were obedient 
also. Yet more workmen were wanted. 

8. He Hired the Fourth Crew. 

This crew was employed about the ninth hour^ or 
abotit 3 p.m. Yet more workmen wei-e wanted. 

9. So He Hired the Fifth Crew, 

This was about 5 p.m., about one hour before sun- 
set, or at the eleventh hour, when he foain<I others 
standing idle in the market place. He said unto them, 
* * Why stand ye here all the day ? ' ' The}-^ were net 
lazy, neither were they idle from choice. 

,So they answered, ''Because no man hath hired 
us." Of course, they knew that the day was far- 
spent, but they wanted to earn something anyhow. 
So he said unto them. ''Go ye also into the vineyard: 
and whatsoever is right, that shall ye receive.'^ -And 
they obeyed him. So we se(^ witli God ther<3 is no 
excuses that will release yon fi-om sciwirr 

Therefor-', it is said: "If \'oii i !v ai] oid sjtmer. 



126 

I am an old Savior, and if you are a young sinner, I 
ac a young Savior/' And be it remembered that 
God is seeking laborers to work in his vineyard. 

Finally the day was ended. 
10. Then Came the Settling Time, 

(See text.) ^'So when the evening was come/' etc., 
whicli was the close of the twelve hours, or at sun- 
set, according to the Mosaic law, the wages of hired 
servants must be paid before night. (See Lev. 19 :13, 
Deut. 24:15.) 

So the lord of the vineyard said, 

(a) "Steward, call the laborers." 

The ste^^'ard was the superintendent, overseer or 
paymaster. 

(b) ''And give them their hire, beginning from 
the last unto the first.'' 

The Scripture says, "The last shall be first, and 
the first shall be last." 

Of course, this manner allows each of them to hear 
the roll-calling. This is what I wants to hear — "the 
roll-calling'' — so that I can answer to my name and 
go 11]) and get my pay. 



127 

11. The Surprised Laborers. 

Those who had only worked three-quarters, one- 
half and one-quarter of a day, and even those who had 
worked only one hour in the day, knowing th(^ custom 
as to a day's wages, w^re greatly surprised to receive 
full wages; yet they apreciated it. 

Now^, notice — ' . 

12. Tlie Dissatisfied Laborers. 

Those who first began work, noticed the amount 
paid tliose who begun work after they began : and yet 
they received as much as they did who put in a whole 
day. They should have rejoiced in the privilege of 
working fcr a man who was so sympathetic. But in- 
stead of rejoicing, "They murmured." ('See Matt 
20:12.) 

13. Lef\s See V)l}y Thuj Were Disseitisfif d. 

(a) Because they wt^re selfish, and their hear*'< 
were evil ; so much so luitil they disregarded theii' 
owi] agreement, and weiv expecting twelve times as 
much as those who worked one hour. (See Jer. 45:5.) 

(b) Because they were envious, covetous. 

Thev had not that brotherly love. Tiierefore. the\ 



■128 - " - - 

- I ';. • u:.J i.iji - Goiat^ii Rule. 
14 Notice the (rood Men) \s Answer. 
' Friend I do tiiee no wrong.'' 

(a) Because I liave complied Avith our contract, or 
cur agreement 

(b) Because I am paying out my own money, which 
L ::ot contrary- to th(^ law. 

^ So the last ^iiall be first and the first shall be last ; 
iev len-ey shall be calleJ. but few chosen." (Matt. 

Allow me to say. Let us labor on until settling tiin^. 
Ti. iL we shall b^^ called from labor to reward. And 
1 " us alwa}'- ; :u^ lubrr. that there, is no discharge in 
tkL^ war. 

5-< fcr ...^. 1 am laboring in the vineyard of 
the Lord, and I am i)utting u]) full time; and when 
the roll shall be eallech ''I will be there." Will you 
) : ": rne? God grant that you will meet me. 



129 



JESUS WANTS SOMETHING TO RIDE. 



Text: And Jesus saieJ unto tJiem, Go ijour way 
into the village over against you: and as soon as ye 
he enterrd info it, ye shall find a colt tied xvhereon 
never man sat ; loose him and bring him. And if any 
man say unto you why do ye this? Say that the Lord 
hath need of him: and straiglitiray hr will smd hi}n 
hUher. (Mark 11:2-3.) 

IXTBODICTIOX. 

Just a day before Christ delivered tliis iiiessag-e to 
tvv'o of his disciples, possibly Peter and John, he v.'as 
at Jericlio, teaching" from the parable of the pounds, 
having the. people to know that God richly rewards 
the faithful. Now we find him near Jerusalem unto 
Beth-pha-ge and Bethany, at the Mount of Olives, 
which is 2,728 feet high, or 282 feet higher than Mt. 
Boriah. 

Between these two mountains is the Kidron valley, 
formerly known as the valley of Jehosaphat. 

Christ knew that the time was ni^h at hand fordiis 
TRIUMPHANT ENTRY into Jerusalem, because 
Zechariah, prophesyirg about 550 years before this 
f^vent, said: '*R?joice greatly, O Daught i' of Zioii ; 



isa 



-■v:':t. Daug-iitfrr of Jerusalc^^m. because thv King 
enmetli unto thee. ' ' ( Zech. 9 :9. ) 

i; -i^ tiiij eau.:.e he left Jericho on a Friday morning, 
e^'ii Hfter six or seven hourrs' journey, accompanied bv 
his disciples, he arrived at Bethany. Here he and hi's 
disciples, ^uso Lazarus and his sisters, were the special 
.^^'I'sts of Simon tlie leper, and wliile dining was 
auiiinted by Mary. 

The next day being Palm Sunday, or his triumphal 
■^^nn^ into Jerusalem, which is the Jewish national 
Hi:d the temple or the sacred citadel of Juda- 
- ; - began to make necessary preparation for trav- 
eling, Though a kiijg, for us he became poor. For 
Tr^is cause Jesus said: ''Tlie foxes have holes/' etc. 
Th: refore, he had not cliainots, horses, etc., for travel- 
ir gj yet the goal of hh pligrimage was in sight. 

.''-^jdce nou' — 

1 The Significani Prcparafioi for His Iiuiuffurafioii. 
1^ Implicit directions. 

'-S':s sendeth two of his disei])h^s, and saitii unto 
-\ -. Kro your way into the village ovir against you : ^ 
4^- 'A as soon as ye be entered into it ye shall find a colt 
t!e":, V. hereon never a man sat; loose him and bring 
Pirn/' Probably at this time Jesus was sending Peter 
ratid. John to Bethphage, and his reason for sending 
'f>r the celt was because it was both law and custom 
Ihrit the king at his in.auguration must use an animal 
th< t has never done work. 



131 

2, The Courteous Explanation. 

*'And if ye are called in question for so doing, tell 
them, that the Lord has need of him, and straightway 
he will send him hither." This was indeed a critical 
position in which to be placed ; that is, to take charge 
of the colt without asking permission of the owner. 

Yet notice — 

2. The BeaeJi) Obeelienee of His Disciples. 
(1) They went the journey. 

2) They found the colt. 

(3) They loosed him. 

(4) They brought him to Jesus. 

(5) They put their garments on him and Jesus sat 
upon him and began to ride. 

But, remember — 

3. The Disciples W(:r( Haihel and Questioned. 
"Certain of them that stood there said unto them 

(his disciplt^s) : What do ye loosing that colt?'' Jesus 
knew that this would be, that is why he said unto 
them, ''If any man say unto you. why do ye this? Say 
ye that the Lord hatli need of liim." Therefore no- 
tice — 



132 

4. The Answer of the Disciples. 

- Not boisterously, but meekly, they replied: ^^The 
Master has need of him.'^ 

There is always j30wer and, salvation in the name of 
Jesus, and all we need is to take the name of Jesus 
with us. For this cause the^ poet says, ''Take the 
name of Jesus with you/' etc. 

''How sweet the name of Jesus sounds 
In a believer's ear; 
It soothes his sorrow, heals his wounds. 
And drives away his fears. ' ' 

Notice — 

5. Thr Wonelerful Results. 

''They let him go. And they brought the colt to 
Jesus, and cast their garments on him ; and he sat 
upon him.'' (See Mark 11:6, 7.) 

This shows that the o^^^ler, or owners, of the ecilt 
Avere either Christ's disciples, or they desired to be; 
b(M'aus- no bond, rental or security was requested, but 
just tlie name of Jesus was sufficient. 

2. Th(\v spread th(^i]' garuKHits in tlie way. 

- This was an Oriental mark of honor used at the 



133 

reception of kings on their entrance into cities. This 
was not only to honor the king, but to even honor the 
animal upon which he sat. 

(3) Some led the wa}^ while others followed. 

The procession was formed in two parts, as follows : 

First — Some marched in front as advance guards. 

Second — Jesus rode upon the colt. 

Third — A procession in the rear. 

Stanley assumes that the front band came from the 
city, and the rear from Bethany, which denotes their 
loyalty. 

(4) They cried: ''Ho-san-na; in the highest." 
The term '"Hosanna'' is a Hebrew word which 

meant literally, "Save, vre pray." But at this time 
it had passed into a common acclamation of joy, and 
is used with this meaning, ''God save the King." 

At, this time Jesus was the most popular person in 
Jerusalem. Why men would die for him if he would 
only give the word. But soon the tide of popularity 
ebbs, and in four days the same band that was shout- 
ing ^'flosanna" had formed themselves into a Jeru- 
salem mob and was crving, ''Crucifv him, Crucifv 



134 

liim. ' ' And their voices prevailed. 

Therefore, let iis not clamor for popularity, but 
trust God. Because the shifting breeze of popularity 
will soon change. Since that time our Lord was cruci- 
fied on a shameful cross/ buried, risen and ascended , 
and said to all the world, ''I am he that vras dead, but 
now I am alive forever more.'' His name is on liis 
thigii, ^'I am Lord of Lords, and King of Kings.'' 

And today — 

6. Jesus Still Wants Something to Bide, 

For this cause he said, ''If I be lifted up, will draw 
ail men to me." (See John 12:32.) Friends permit 
me to impress you with this fact, Jesus the son of 
God v/as rich, but for our sakes he became poor ; left 
heaven and took upon himself the form of a servar.t 
and was found in the likeness of mortal man. 

Jesus was so very poor until he had to borrow a 
colt to ride ; he had to borrow a boat to preach from : 
he had to l)orrow a house wherein to lie down and rest 
his wearied head. 

Why even the shroud or tlie white liricn tliat eu- 
fohled his body, and the now tomb in vdiieh h? w.is 



135 

laiJ, was given to him by Josepli and Nicodemu^. 

He owed iiis daily brea.l to ministering Avomen. Now 
h'^ is asking for conveyance on tlie condition's, that he 
give to the owner of the colt; and that is. ''Straiglit- 
way I will send it back without delay," 

Some one may ask : • 

7. What Does Jesus Want with the Conveyance f 

The answer is, Jesus is our King, and he wants fo 
ride in our homes ; in the streets ; in rural districts . in 
the villages and cities ; in senate chambers ; in the par- 
lors ; in the dark jungles of Africa among the heathens : 
on the highw^ays ; in the valleys ; in every nook or cor- 
ner, and in the heart of every living creature. 

In conclusion : 

As a disciple of Jesus I am sent to you, not asking 
for a colt ; but for something for Jesus to ride. Tak- 
ing under consideration the miserable conditions of 
this country. I think that he is very badly needed. 

And I knoAv lie will come and rigliten every wrong 
heart ; make tlie crooked ways straight ; and the rough 
ways smooth ; dark places light ; if w^e wdll only fur- 
nish him something to ride. And todav he is askincr 



136 

for your hearts, voices, eyes, ears, feet, hands, mmds, 
time, money, etc. 

Will you help ns to bear him ? Remember he said, 
''Whosoever shall lose his life for my sake shall find 
it again/- 



137 



THE TRIPLE COMBINATION OF A CHRIS- 
TIAN'S SUCCESS. 



Text: "^Continue in praijer, and watch in the .v.. --'f 
with thanksgiving/^ (Col. 4:2.) 

INTBODUCTION. 

"The words of our text were used by St. Paul in his 
letter to the Christian church, composed of Jews and 
Gentiles in Collessea, a city of Phrygia. located on the 
river of Lycus (now called Gorduk). 

Dr. Samuel Fallovv^s said that the church at CoUos- 
sea was founded by Epaphras, a Gentile of Phrygia. 
that was converted to the Gospel under the preaching 
of St. Paul. 

It is said that Epaphras became the general mission- 
ary of Phrygia, and organized churches at Laodicea 
and Hierrpolis. (See Col. 4:12.) 

Paul was not personally known to all these churches, 
but he had became personally acquainted with some 
few of their members, such as Phihnnon and Epaphras, 
and he considered them as fruits of his ministry. And 
he used them as his vicars or substitutes. (See Col. 
1:4, 8, 9.) (Col. 2:1, 5.) Paul begun his epistle to 
them by saying, "It is by the will of God and Tiauv 



138 



theus, our brother, that I write, to the saints and fear- 
ful brethern in Christ, which is at Collossea. 

The writer in his salutation said : ^ ' Grace be unto 
vou, and peace from God our Father and the Lord 
Jesus Christ/' (See Col. 1:1, 2.) 

He also said, in referring to Timothy: *^We give 
thanks to God and the Father of our Lord Jesus 
Christ, praying always for you." (See Col. 1:3.) 

Paul knew that the conditions of the church at Lao- 
dicea was practically the same as that of CoUosse. He 
therefore directed that this letter be also read to the 
church at Laodicea. (See Col. 4:16.) 

The reason w^hy Paxil directed this to be done was 
he wanted them to be steadfast in the faith, and this 
they could not possibly do of themselves. Therefore 
he urged upon the saints and ministers to ^'Continue 
in prayer, and watch in the same wdth thanksgiving, ' ' 
or in other words he urged upon them to adopt a^ 
their guide ' ' the triple combination for the Christian \s 
success, ' ' which is, ^ ^ Prayer, w^atchf ulness and thanks- 
giving." 

In order to have you to see plainly the object of the 
Apostle Paul in making this command of the church, 
I ask that you would allow^ us to discuss this text in 
three distinct sections, as follows: 

First paragraph : 

He said, ''Continue in prayer." 

Second paragraph : 

He said, ''And watch in the same." 

Third paragraph: 

He said, ' ' With tlianksgiving. ' ' 

Paul prescribed these three paragraphs as the triple 
combination for the Christian's success, because he 
knew that neither of these could be eliminated with- 
out impeding the progress of the Christian's career. 



139 

And fearing "lest some one should destro}' the com- 
bination by the elimination of one of these three, he 
said first, ''Continue in prayer/' The apostle knew 
that prayer alone was not sufficient; therefore he 
said, ''and watch in the same." Paul also knew that 
in order for them to keep God on their side, that they 
must be thankful. Therefore he said, ''Continue in 
prayer, and watch in the same with thanksgiving/' 
Now let us consider the first paragraph. 

I. ''Continue in prayer.'^ 

Suppose we ask ourselves this question: 

(1) What is prayer? 

Prayer is. the offering up of the heart's desire to 
God in the name of his son, Jesus, for things that are 
both lawful and needful; feeling confident that we 
will obtain them through the only mediator, which is 
Jesus Christ, (See Matt. 6:6; John 16:23, 24, 26). 

(2) From whence cometh the word prayer? 

The word "prayer" is a Hebrew term, and among 
the many terms in the original Scripture to express 
prayer are the Hewbrew words : 

(a) Tef-il-lav>', Avhich means a general supplication 
to God for ourselves, or an intercession for others. 

This is why David said, "0, thou that hearest 
prayer, unto thee sliall all flesh come." (Sec Psalm 
65:2.) 



140 

DaAid also knew that a praying Christian is stead- 
fast^ and unmovable, he said, ^'Blessed are they tliat 
dwell in th^- house, they shall be still praising thee. 
Selah/^ (Psa. 84:4.) 

It is not intendt'J that prayer should be used ex- 
ch / in self-defense, but also in the defense of 
ciiier^. This is wh}' King Hezekiah when he was 
made to mourn because of his trouble, sent Eliakiin, 
the son of Hilkiah, who was governor of Hezekiah 's 
household, to Isaiah to pray for him and his peoi)le, 
saying ! 

''It may be the Lord, thy God, will hear all the 
vvords of Eab-sha-keh, whom the king of Assyria, liis 
master, hath sent to reproach the living God ; and will 
reprove the words which the Lord, thy God, hath 
heard. YV herefore lift up thy prayer for. the remnant 
that is left/'* See 2 Kings 19:4: Isa. 37:4.) 

(b) ^ The Second Hebrevr term for prayer is 
^'Paw-lal," which means to judge, and. then to inter- 
pose as umpire or mediator. (See Gen. 20:7; Dent. 
9 :20 , 1 Sam. 7 :5 ; Job. 42 :S.) 
A'ov/ let us notice. 



141 

(3.) The Greek term for the word pray. 

The following Greek terms denotes rendered prayer. 

(a) ^'Deh-ay-sis," which means for particular 
benefits . 

. (b) ''Pros-yoo-khay, '' wdiich mey.iis a prayer in 
general, not restricted as respects to its contents. 

The third Greek term for prayer is : 

(c) ''Ent-yook-sis/' which means confiding ac- 
cess to God. 

This is why Paul said in writing to his son, Timothy, 
•'For every creature of God is good, and nothing to 
be refused, if it be received with thanksgiving. For 
it is sanctified by the word of God and prayer.'' (See 
1 Tim. 4:4, 5.) 

Notice. 

(4) The object of prayer. 

(^a) The chief object of prayer is to talk or coin- 
:mune with God. That is why God said: ''Call upon 
nie in tiie day of trouble ; I will deliver thee, and thou 
,shall glorify me.'' (See Psalm 50:15.) 

(b) The object of prayer is to bring about a iv \..- 
iutioii to better xhr conditions of the living-. 



1^:2 

Therefore we should pray for every living creature, 
l)ut not for the dead^ because the condition of the 
dead cannot be changed. For this cause Paul said in 
his letter to Timothy, '^I exhort therefore, that first 
of all, supplications, prayers, intercessions, and giv- 
ing of thanks, be made for all men ; for kings, and for 
all that are in authorit}^; that we may lead a quiet 
and peaceable life in all godliness and honesty. For 
this is good and acceptable in the sight of God our 
Saviour.'^ (See 1 Tim. 2:1, 2, 3.) 

(5) With what spirit should we pray? 

(a) PrsLYer prevaileth nothing unless it is offered 
with knowledge, faith, repentance, sincerity, fervency 
and perseverance. 

This is vrhat David meant by saying, ^^If I regard 
ini(|uity in my heart, the Lord will not hear me.'' (See 
Psalms 66:18; Jer. 36:7.) 

David, when he had repented; prayed thus: 

' ' Hear the right, Lord, attend unto my cry, give 
ear unto my prayer, that goeth not out of feigned 
lips." (See Psalm 17:1.) 

St. James, in expressing his honest conviction con- 



143 

cerniiig prayer, said : * ' The prayer of faith shall savt^ 
the sick, and the Lord shall raise him up : and if he 
have committed sin, they shall be forgive]! him." (See 
James. 5:15.) 

(b) In prayer v:e should only ask for things that 
are agreeable to the will of God. and is revealed in 
His precept or promise. For this John in expressing 
his confidence in God. said: ''And this is the confi- 
dence that we have in him. that, if ^^'e ask anything 
according to his vdlh he heareth us." (See 1 John 
5:14.) 

Last, but not least : 
_ (c) We cannot pray without accepting the three 
God-heads in the Trinity, as our object. 

Because, first, our object must be to commune witli 
God. the first person in the trinity. 

Secondly, Our object must be to ask in the name of 
Jesus, the second person in the Trinity : who said : " I 
am the way.'' etc. "And whatsoever ye shall ask in 
my name, that will I do, that the Father may be 
glorified in the son." (See St. John 14:13.) 

Christ also said: "Ye liave not chosen me. but F 



U4 

have chosen you, that ye shouhl go and hriug forth 
fruit, and that your fruit shouhJ remain ; that whatso- 
ever ye shall ask of the Father in my name, he may 
give you/' (See St. John 15:16.) 

Thirdly, Our object must be to accept the third per- 
son in the Trinity, vrhich is the Holy Spirit, as our 
guide. 

For this^ cause Paul, in writing to the Church at 
Rome, said: ''Likewise the Spirit also helpeth our in- 
firmities ; for we know not what we should pray for 
as we ought ; but the Spirit itself maketh intercession 
for us with groanings which cannot be uttered/ ' (See 
Romans 8:26.) 

Please allow me to say just here that some are 
wrongfully criticized for mourning or groaning; but 
this Scripture shows that our conditions sometimes 
are of such, that they cannot be expressed in words : 
and even the Holy Spirit cannot find words adecj[uate 
to fully express our conditions to God. This is why 
the Scripture says : 

''He (the Holy Spirit) maketh intercession for us 
with groanings which cannot be uttered." 



14.1 

And for the same reason the Holy Spirit groans, we 
groan. Therefore groaning is the very deepest expres- 
sion of the souh that cannot be expressed in words : or 
in other words, mourning is the language of the soul. 
And it doesn't matter what man or woman may say 
about it; it pleases God. This is why Paul said: ''He 
that searcheth the hearts knoweth what is the mind of 
the Spirit, because he maketli intercession for the 
saints according to the will of God.'' (See Roman* 
S :27.) And just as the Holy Spirit is obedient to God 
by groaning, by so doing we are obedient to the Holy 
Spirit.*' 

Now let us notice. 

II. The Second Paragraph. 
'^And watch in the same/^ 

Watchfulness is a duty enjoined upon Christian*^ 
as well as i^rayer. 

(1) The word 'Svatch*' is derived from the He- 
brew term ''Shaw-mar.'* AVhich means to cut into, 
thence, "to impress upon the mind," **to observe." 
''to watch." 

The original meaning is "to look out," better ex- 
plained as in English, "to keep a lookout.'' 



, 146 

This is why Jesus said: ''Watch ye therefore; foF 
ye know not when the master of the house cometh, at- 
even, or at midnight, or at tlie cock crowing, or in 
the morning. Lest coming suddenly lie find you sleep- 
ing. And what I say unto you I say unto all, watch. ' ' 
(See Mark 13:35, 36, 37.) 

(2) The word "watch,'" derived also from tlie He- 
brcAY term ' ' Shaw-kad/ ' which means to be alert, or 
to be wakeful. 

This is why God said through the propliet Jeremiah, 
concerning his special providential care for his church, 
''And it shall come to pass that like as I have watched 
over them, to pluck up, to break down, and to throw 
down, and to destroy, and to afflict ; so will I Avatch 
over them, to build, and to plant, saith the Lord.'" 
(See Jer. 31:28.) 

And when God was announcing his severe judg- 
ement against Babylon, Jeremiah said: ''Set up the 
standard upon the walls of Babylon, make the watch, 
strong, set up the watchmien, j)repare the "ambushes : 
for the Lord hath both devised and done that which 
he spake against the inhabitants of Babylon.'' (See 
Jer. 51:12.) 



147 

Also tlK^ Prophet Isaiah said, in speaking of the 
watchers of iniquity: '"For the terrible one is brought 
to nought, and the scorner is consumed, and all that 
watch for inquity are cut off." (See Isa. 29:20.) 

(3) The word ''watch." derived^ from the Gre^^k 
term, v'Gray-gor-eh'o, " means to "keep awake." to 
Avatch, and so take heed lest through carelessness some 
great calamity suddenly overtakes one. 

This is Avhy Jesus said: "Watch, therefore, for ye 
know neither the day nor the hour wherein the Son of 
Man Cometh." (See St. Matt. 25:13.) 

Again Jesus said in the Revelation of St. John the 
Divine: "Behold, I come as a thief. Blessed is he 
that watch eth, and keepeth his garments, lest he walk 
naked, and. they see his shame." (See Rev. 16:15.) 

The word "watch," derived from the Greek term, 
"Xa-fo," which means "to abstain from wine, be so- 
ber;" and is used in the New Testament figuratively, 
''to be calm and collected in spirit; to be temperate, 
dispassionate." 

Concerning tliis, Paul said, writijig to tli- Tlit^ssa- 
lonians: "Tlierefore let us not sUn^p. as do others.; but 



148 

let lis watch and be sober. For they that sleep sleep 
ill the night ; and they that be drunken are drunk in 
the night. But let us, who are of the day, be sober, 
putting on the breastplate of faith and love, and for 
a helmet, the hope of salvation.'' (See 1 Thess. 5:6, 
7, 8 ; 2 Tim. 4 :5 ; 1 Peter 1 :13, 5 :8.) 

The wx)rd ''watch'' in the text is to the Christians, 
and it means to employ the greatest care. For this 
cause Jesus said: ''Watch, therefore; for ye know not 
what hour your Lord doth come. ' ' (See Matt. 24 :42.) 

Now let us consider. 

III. The Third and Last Paragraph. 

He said, ^^Prajj and watch^ with thanksgiving.'^ The 

word ''thanksgiving," derived from the Hebrew term, 
"Yaw-daw," and "To-daw:" also from the Greek 
term, " Yoolkhar-is-tee-ah,*' which means, "giving of 
thanks," and the word "giving of thanks," means, "a 
liearty and cheerful acknowledgement of favors, and 
confessing with gladness, the Spiritual and temporal 
benefits and mercies, which God bestows either upon 
ourselves or others." 

This is why Paul, in his epistle to the church at 
Phillippi said: "Be careful for nothing; but in every 



149 

thing* by prayer and supplication with thanksgiving 
let your request be made known unto God." (See 
Phil. 4:6,) 

(1) There are various w^ays of giving thanks. 

(a) By sacrifice. 

(b) By psalms. (See Neh. 12:8). 
Now let's see. 

(2) What we should be thankful to God for: 

(a) We should thank God for willing hearts to^ 
do works of piety and charity. See Chron. 29 :13, 14.) 

(b) We should thank God for moral blessings, 
such as wisdom and knowledge. (See Dan. 2:23.) 

(c) We should thank God for saving graces. (See, 
Romans 1:8: 1 Cor. 1:4.) 

(d) We should thank God for the judgment upon 
the Avicked. (See Psalm 9:1, 2, 3.) 

(e) ~We should thank God for the enlarging of 
Christ's kingdom. (See Rev. 11:17.) 

(f ) We should thank God for our deliverance fi-om 
tile body of deatli. (See Rom. 7:25. Rev. 15:37. ) 

(g) We sliould thank God for tempoi*al delivtn*^, 
ance. (See Ex. 15:1, 2.^ 



150 

(li) AVe should tliaiik God for the deliverance of 
his ininisters. (See 2 Cor. 1:11). 

(i) AVe shoul thank God for the gift of his son, 
Jesns, the greatest gift to the world. (See Luke 

2:38.) 

In conclusion. Let us as Christians steand fast 
upon the triple combination of the Christian's suc- 
cess, which is a sure foundation, and go forward 
under the triple-decorated banner of one Lord, one 
faith, one baptism, Avith Jesus as our captain; and 
victorv is ours. 



151 



TRY IT AGAIN. 



T(si: 'Master, we have toiled all the iiiglit, and 
have taken nothing: nevertheless, at thu word I will 
let down the nrt/' ^ (St. Luke 5:5.) 

IXTEODUCTIOX. 

Our text is almost a wail of woe. '" Master, vre have 
toiled all the night, and have taken nothing." These 
fishermen had been almost always successful. Their 
faith in their experience as masters of thp art of 
catching fish prevented any anticipation of failure. 
The fishing equipment was sufficient, the co-par tner- 
shp was thoroughly united, and their familiarity v;ith 
the Sea of Galilee ; all these matters to them wt re 
unfailing guarantees of success. 

At this time Jesus was teaching the disei])les ths' 
necessity of depending upon him, because ]ie \yas 
about to give to them a new vocation — a Jiew call- 
ing. In other words, he was preparing them to pro- 
claim the truth of his life,' death, burial, resurrec- 
tion and ascension. And, doubtless, they thought as 
some people think, even in this enlightened age, that 
Christian duties, preaching the gospel, etc., are sec- 
ondary inatters, and should be set aside and not al- 
lowed to have pre-eminence over their temporal duties, 



152 



such as fishing, etc. Je'Sus had just ended the les- 
sons vrhieh he taug:ht the people from Simon's ship, 
and he Sciid unto Simon, ''Launch out into the deep, 
and let down your nets for a draught. And Simon, 
answering, said unto him. Master, we have toiled all 
the night, and have taken nothing ; nevertheless, at 
thy word I will let down the net. And when they had 
this done, they inclosed a great multitude of fishes; 
and their net break.'' (Luke 5:4, 5, 6.) 

The command and the great consequences because 
of obedience to it, was evidence to the disciples that the 
providence which could make them fail at what they 
knew best to do could make them succeed in what 
they knew to do, and what they did not know, but 
was commanded to try. 

No doubt they said to each other, ' ' It is not by any 
power of oui^, it was not by our perseverance, neither 
because we tried again, because we had tried again 
and again: but said John, ''It is the Lord." 

Physical and spiritual co-operation in obedience to 
the demands of Christ never fails to bring temporal 
as well as spiritual blessings. This is letting down 
one's net for a draught. 

Loving Christ more than our material equipmeJit 
is Clirist's demand. We must think more of Imman 
lives and human souls than to neglect them and wear 
them out for our miaterial interest and selfish ad- 
vantages. 

1. Ohi di- nc( to God is ilu ifat< waij to prospi riti/.. 

The Scriptures say, **And when they had this done 
t]i<\v inclosed a great nuiltitude of fishes; and their 
net brak(\" (St. Lukf 5:6.) 



153 

This shows that if we would prosper, we must do 
Avhat Jesus say do; because Godliness is profitable iu 
all things. 

At the marriage when the wine gave out ]\Iary ad- 
vised the servants, saying, ''Whatsoever he saith unto 
you, do it/' (St. John 2:5.) 

And even after their net was filled, for some eaust 
the fishermen were not together. 

2. // is divindy arranged that succrss cnm<s to fJu 

church that is in union, 

3. God has so fixed it that the successful as wdl as 

the unsuccessful ones must feel and se< th( neccs- 
sitij of union. 

These fishermen had succeeded in filling their net, 
but before they could draw them ashore they had to 
obtain help. 

So the Scriptures say. "They beckoned unto their 
partners, which were in the other ship, that they 
should come and help them." (St. Luke 5:7.) 

This further shows that — 

4. Ln this life we need partntrs in prosperity as wdl 

as necess-ity_. 

Notice the meanings of this terms ''partners.'* The 
term partners in this Scripture means "associated 



fishermen," or men who partake or share with each 
other. 

5. Wf may inclose fishes in our net, hut we ivill need 

help to elreiiv ill em out. 

There is no maji or woman that can successfnllv 
travel through this world and save it alone, but God 
intends that we all should lend a helping* hand. So 
we are calling for help. 

6. We (ire not always i)i the sa}ne shipy anel very often 

we are too far from each other to be heard mak- 
ijig verbal calls, but, ihank God, we can call bij 
signs. 

For various reasons we are separated as the disci- 
ples were, and sometimes we canjiot call verbally, but 
Ave can do as the disci])les did, ''They beckoned unto 
their partners.'' So when we can't speak, make signs. 

Notice the results : 

7. 1)1 u)nty there is strength. 

So the Bible says, "And they came and filled both 
the ships." (Luke 5:7.) 



155 



THE GOSPEL THE CHARTER OF UNIVERSAL 
LIBERTY. 



Text: "And ye sliall know the truths and the truth 
shall make you free/' (St. Joliu 8;32.) 

INTRODUCTION. 

Ill the gift of the Gospel God has given a Divine 
Magna Charter which is absolute freedom. The Gos- 
pel does not only gives us liberty, but it gives us 
something greater — that greater thing is freedom. The 
Gospel ^'sets free indeed.'' 

Quite a number of criminals are now at liberty — 
they have broken jail, they have escaped from the 
walls of the penitentiary. But while they are at lib- 
erty — they are not free. They are sought day by 
day, and their pictures are in the rouges' and mur- 
derers' gallery, Vv'ith the price of their heads writteii 
thereon. They are not free. No pardon, nor freedom. 

The gospel offers pardon and peace to all; breaks 
th<^ prison of sin, and sets us free indeed. 

Therefore, those who are in Christ Jesus are free, 
"For the law of the spirit of life in Christ Jesus hath 
set us free from the law of sin and death." (liom. 
8:2.) 

But every person in the wlioh^ worhi is given tlit 



156 

libert}^ and privileges of the gospel ; therefore, it is. 
offered to every creature. 

Judaism was not a universal religion, and there- 
fore had no universal gospel to offer. But Christ 
opened the door of Judaism wider, by the way of the 
cross, and invited all men to enter the temple of his 
body — the Church. ''Debtor both to the Greeks and 
to the barbarians, both to the wise and the unwise,'' 
Avas the conception that Paul had of his duty in 
preaching the gospel of Jesus Christ. 

The gospel charter offers no false security, and 
gives a freedom from the power of the ''sound truth.'' 

1. What is truth/ • 

(1) The truth is tliat which is opposed to false- 
hood — a lie, or deceit. (Prov. 12:17.) 

(2) Psalmist says, that it is the mercy of God 
that prevents and promises, and it is the truth that 
executes and performs. (See Psalms 57:10.) 

(3) Truth is the true doctrine of the gospel. Paul 
questioned the Galatians, saying, ''0 foolish Gala- 

tions, who hath bewitched you, tliat you should not 
obey the truth ? " 

(4) Truth is the substance of the types and the- 
ceremonies of the law. 

John says: ''For the law was o-iyen bv Moses, but 



157 

grace aud truth came by Je^us Christ."' i St. John 
1:17.) ' 

Now since tlie fulfilling- of all the types aud prophe- 
cies iu the laAv was by aud iu Jesus Christ, we must 
admit that Jesus Christ gave the correct answer to 
this question, when He said. *^I am the Avay, and the 
truth, and the life: no man cometh unto the Father 
but by me.'-' (St. John 14:6.;) 

Thus we find that truth is a reality, and is opposed 
to that Avliich is not original and of itself: such as 
hypocrisy, dissimulation or formality. Hence Paul 
says. "Let us draw near Avitli a true heart in full as- 
surance of faith, having our hearts sprinkled from 
an evil conscience, and our bodies washed with pure 
water." (See Heb. 10:22: also Eph. 4:21. St. John 
1:9.) 

2. To obtain tr(uJotn tv( rnust have a knowledge, of 
the truth. 

The text says. **And ye shall know the truth." etc. 

' 1 ) There must l^e a mental knowledge of tlie 
truth. 

'2' There nuist be aji experfmental knowledge of 
t\u^ iruth.' 



158 

3. The results obtained through the influence ond the 

power of the truth. 

The text further says, '^The truth shall make yon 
free." 

It is the experimental knowledge of the truth that 
makes free ; and the mental knowledge of the truth 
approves our freedom. Therefore, Paulsays, ^' Study 
to show thyself a workman, approved unto God, that 
needeth not to be ashamed, rightly dividing the word 
of truth. '^ (2 Tim. 2:15.) 

4. What is freedom f 

True freedom is the security of human happiness, 
controlled by wisdom and virtue ; and without these 
principles, freedom is the greatest and dangerous of 
all evils, because it is filled with folly, vice and mad- 
ness, and it is without tuition or restraint. 

5. There are two Jii)ids of freedom; false freedom 

and true freedom. 

False freedom allows people to do Avhat they want 
to do ; but true freedom only allows men to do Avhat 
the}^ ought to do. 

Whenever you hear a per,son make the expresson, 
''I am free, and I will do as I please," you may know 



159 

tliat their freedom has been falsely obtained ; which 
renders it false : but whenever you hear a person say 
that, "I would do thus and so, but it may make bad 
. matters worse, and for the sake of peace, I will not." 
you may know that they have obtained true freedom, 
hecause the expression itself shows that their freedom 
is accompanied and controlled by wisdom and virtue. 
6. To u'hat extent eloes the truth ma'ke free, 

(1) The truth makes free from the. condemnation 
of guilt. 

(2) The truth makes free from the enslaving chains 
of depra^aty. 

(3) The truth makes free from fear of the v\-rath 
of God against the wicked. 

Guilt and sin are associated with fear. ' ' The vricked 

flee when no man pursueth : but the rigiiteous are 
bold as a lion." (Prov. 28:1.) 

Therefore, when the trutli makes us free, we are 
free from the anxious cares of life, dread and disso- 
lution. 

7. True fnedom is bas^ d upon thr (_t( rncfl prii/riph s 
of /'igJit(ous)iess, which is faith, hopt , truth and 
loi'c . 

(1) We cannot obtain our freedom, unh'ss wt 

])lease God: and we cannot please God uidrs'< wc have 



160 

the eternal principle of faith. 

Therefore, Paul says, ''Without faith it is impos- 
sible to please hini: for he that conieth to God inust 
1)elieve tliat he is, and that he is a rewarder of them 
tiiat dilig^eutly seek him." (Heb. 11 :6.) 

(2) To obtain freedom, our confidence must be in- 
5-pired by tlie eternal principle of hope. Because hope 
is the anchor of tiie soul, that enables us to anchor 
npon the sea of time, and wait upon God, with the 
iwpectation of a brig'hter day. and a final victory. 

Therefore, Peter said, ^'Gird up the lions of your 
mind, ])e sob.r, and hope to the end for the grace that 
is to be brought unto you at the revelation of Jesus 
Christ.-' (I Peter 1:13.) 

(3) To be free, we must know the truth. 

()ur text says: ''Ye shall know the truth, and the 
truth shall make you free/' 

And since Jesus Christ is the Son of God; there- 
ro-1 H- savs ''If the Son therefore shall make you 
free! ye^shall be free indeed." (St. John 8 :36.) 

(4) True freedom is based upon the eternal prin- 
.inle of love. Love is the queen of all fundamental 
rrincinles Therefore, John said, ''God so loved the 
Sd that he gave his only begoten Son that whoso- 
cvTi kli^^veth in him should not perish, but have 
^tcr:ud i;!^^^" (St. John 3:18.) 



161 

8. Onlij those who have been slaves know ih' real 
worth of freedom anel can appreciate it. 

But we cannot be free until, we know or g\^t ac- 
quainted with the truth ; and since acquaintance con- 
sist of more than merely an introduction, and since 
the Lord Jesus is the truth, Hosea said, ''Then shall 
we know, if we follow on to know the Lord. ' ' ( Hosea 
6:3.) 



162 



BAPTISM APPKOYEU BY HEAVEN AND 
EARTH. 



Tc.rf: ''Xow whni all ilu people were haptizee!, it 
canir to pass that Jesus eilso bring Ijapiizeel, anel prajj- 
ing, tJu Jieaven was op( auel, anel ihe Holy Ghost de- 
serneleel ia a bodily shape likr a dove upon him, and a 
vo.ee eoDu from heaven, whieh said, Thou art yny 
beloved Son; in thee I am wdl phased,'' (St. Luke 
3:21,22.) 

INTRODUCTION, 

The siibJe-et of baptism is the most absorbing and 
liiterestiiig in all systems of religions, both natural 
•:ui(| revealed. Even tlie heathen system of religion 
( mbraces the idea of immersion in vvater or any liquid. 

Washirg is one of the prime virtues of the heathen^. 

Baptism or immersion is a perfectly natrral and an 
iieccmmodating attitude : and sprinkling and pouring 
is a subterfuge which is out of harmony with any doc- 
trine of sprinkling or pouring as meaning baptism. 

In the most classic Greek we can find no word for 
immersion but ''baptizein" — to immerse. No other 
mode can answer the purpose of Christian baptism to 
sio':]ifv di^ath, burial and resurrection. 



163 



1. Baptism signifies regcncratio}i and purification, 

2. Baptism is a memorial srrviee of one who lias (lied 

in sin. 

3. Baptism with water is God's visible way of intro- 

ducing members of His Church above to His 
Church on earth, 

4. Baptism is Goel^s way of bringing His Church 

above and His Church below in one accord. 

5. Baptism is a sacrament of rfpentance. 
Baptism of water says, just as I have been complete- 
ly washed in water, I have completely changed my 
mind : and washed in the blood of Jesus. 

6. Baptism is a Divine ordinance- of the Church of 

God, substituted instead of circumcision, anel 
approved by heaven and < arth. 

Under the Old Dispensation, circumcision was an 
act of righteousness used to introduce the members of 
God's Church above to the Israelitish Church on 
earth. And now since we are under the New Dis- 
pensation, baptism is the act of righteousness, used ta 
introduce the inembers of the Church of God above 
to the Church of God on earth. 

7. Baptism has i)i it a divine purpose whicJi hiis ituf 

as yet been fully revecded unto mtn; because 
baptism is a degree of righteous)iess that we 
become applica)its for, whf )) W( bdiere the 
Gospel. 



164 

Since Baptism is an act of righteousness, thus the 
Scripture says, ' ' Seek ye first the kingdom of God and 
his righteousness, and all these things shall be added 
unto you/' (Matt. 6:33.) 

Also it is written, ^'Eye hath not seen nor ear 

heard, neither have entered into the heart of man, 

the things which God hath prepared for them that love 

him.'' (I Cor. 2:9.) 

8. Wc are commanded to baptize ivith water, hecause 
^vater is a divine witness on earth. 

There are three that bear record in heaven, ''the' 
Father, the Word and the Hoh^ Ghost; and these 
three are one. And there are three that bear witness 
in earth, the Spirit and the wa*ter and the blood; and 
these three agree in one." (I John 5:7, 8.) 

In conclusion allow me to say that, since baptism 
has the approval of heaven and earth; if the Father 
know you, the word knows you; if the word knows 
you, the Holy Ghost knows you; if the Holy Ghost 
knows you, the Spirit knows you ; if the Spirit knows 
you, the blood knows you ; and if the blood knows you, 
you are not satisfied until the water knows you. 

Therefore, like Jesus, we are buried iii the water, 



165 

rising and walking in the newness of life. 

So then, baptism is a silent prophecy of one resur- 
rection, and just as we are buried and come forth 
from the watery grave, even so shall we rise from the 
earthly grave. For the Scripture says, "If we be- 
lieve that Jesus died and rose again, even so them 
also which sleep in Jesus will God bring with him." 
(I Thess. 4:14.) 



4.66 



JESUS VIOLATES THE RULES OF ETIQUETTE 

AND INVITES HIMSELF TO THE HOME. 

OF A SINNER. 



Text: '*-Zoccliaens, mal<e haste and come clr-ivn, for 
ioday I must abide at thy house,'^ (St. Luke 19 :5.) 

IXTBODUCTION, 

Zaccliaeus was a member of that class of people who 
were in contempt of Jewish society, and exeommnni- 
catecl from the ritualistic privileges of the temple. 

Perhaps Zaechaeus was a reprobate Jew; he might 
have been the keeper of a public inn of vile reputa- 
tion, or a dispenser of intoxicating liquors, or a farmer 
of taxes for the Roman government by which he en- 
riched himself by appropriating to his own use the 
overcharges. Being a publican denotes that he Avas 
infamous. 

The fame of Jesus affected the spirit of Zacchaeus. 
which caused him to be much annoj^ed by his con- ' 
science. He could not bring his sober cogitation in 
harmony with the overt acts of his life. He had a 
hard task of reconciling his conscience to a state of 
r --^. He was an outcast of the Jewish religious caste, 



161 



and lie wauted to talk to somebody who would help 
him with his spiritual burden. He had grown to the 
point where he did not enjoy the money he was mak- 
ing. He was tired of flatterers who expressed their 
pleasure and approval of anything he did, whether 
it was right or wrong. 

Eventually some one told him of the ai3proach of 
Jesus of Nazareth, "the Messiah," who was more 
liberal in mingling witli all classes of men and 
Avomen, to help them in their material and spiritual 
difficulties, than any other under the sun. So Zac- 
chaeus decided that, "I must at least see Jesus of 
Nazareth." 

He was so used to being scorned by the high-bred, 
religious Jews, he thought to satisfs^ himself by seeing 
Jesus at a distance ; but being short of stature, he 
could not see over the multitude, so he takes a tree. 

Jesus knows all about our troubles, our needs, our 
desires and our inclinations. He comes under the 
tree, called Zacchaeus, and commands him to come 
do^^m — violating the rule of etiquette, saying, "Today 
I must abide at thy house." So he comes doA^m, goes 
home, and Jesus goes with him. 

I. Tlxe lost conditio)} of a ruan's soul is so near eter- 

nal ruin, and despair, that it reepiirrs irnme- 
dieife haste. 

So Jesus said, "Zacchaeus. make haste." 

II, Looking for Jesus out of the way, is the r( ason 

why mm and womrn can't find Hinr. 

Jesus saw that Zacchaeus was too high, or out of 
the way, and He said, "Zacchaeus. make luiste, and 
come down.'' 



168 

III. Manifesting His divine love for sinners^ Jesus 

violates the rules of etiquette hy inviting Him- 
self to a sinner's home. 

Jesus did not wait to be invited, but said, "'Today 

I must abde at thy liouse." 

IV. Every sinner^ he he ever so exalted in ivorelljj 

opinion^ pride, honor and ivealtJi, needs Jesus 
to abide with him today — tomorrow may he too 
late, 

V. Oheelience worketh sincere confession, 
Zaccliaeus confessed as he obeyed Jesus. 

*VI. There are some who have climhed up tlie syca- 
r}wre tree of success, and have hecome self- 
righteous, that they will not acknowledge their 
sins, until Jesus calls them down. 

When Zacchaeus confessed he was standing before 

Jesus on the grounding. 

VII. When a sinner means to accept salvation he 

makes restitution. 

When Zacchaeus decided to accept salvation, he 
stood, and said unto the Lord, ''Beliold, Lord,- the 
half of ni}^ goods I give to the poor; and if I have 
taken anything from any man by false accusation, I 
restore him four-fould.'' (St. Luke 19:8.) 

VIII. Jesus in the home of the rich hands out douhle 
hlessings, through them to the poor. 

IX. Jesus is rich unto all tvho accept Him in ready 

and willing ohedience. 



• 169 



THE JUDGE WILL NOT BE SEATED, XOR THE 

JUDGMEXT COXCLUDED FXTTL THE 
CHILDEEX GATHER. 



Text: "And ^ianiuel said unto Jesse^ 'Are Jure all 
iliy children f And he said, 'There remaineth yet the 
youngest, and behold, he keepeth the sheep/ And 
Samuel said unto Jesse, ' Senel and fetch him; for we 
will not sit down until he come hither.- '^ 1 Sam. 
16:11. 

INTRODUCTION, 

When God rejected Saul as King of Israel, Samuel, 
the judge, 'continued to mourn for Saul, until God 
commanded him to fill his horn with oil; and go to 
the home of Jesse the Bethlehemite, saying, ''I have 
provided me a king among his sons." But for fear 
of Saul, Samuel was unnerved; so much so that lie 
inquired of the Lord, saying, '"How can I gol If 
Saul hear it, he will kill me.'' But God as a won- 
derful and mysterious provider, said to Samuel, 
*'Take a heifer with thee, and say, I am come to sac- 
rifice to the Lord. And call Jesse to the sacrifice, 
and I will show thee what thou ^hall do; and thou 
shall anoint unto me him whom I name unto thee.** 



170 

111 obedience to God's command, Samuel went to the 
town of Bethlehem, and upon his arrival even the 
elders quaked and trembled at his presence, and said, 
'^Cometh thou peaceably?'' But Samuel consolated 
them by answering, '^Peaceably; I am come to sacri- 
fice unto the Lord; sanctify yourselves, and come 
with me to the sacrifice." 

Samuel also being mindful of the words of the 
Lord. ' ' Sanctified Jesse and his sons, and called them 
to the sacrifice," in order that he may anoint one of 
the sons king of Israel. 

So Samuel looked upon all the sons of Jesse as 
they were called, and passed by him ; except David, 
who was not present, but none of these were approved 
by the Almighty. 

On failing to discover God's choice, the second ex- 
amination was taken, after which Samuel said unto 
Jesse, ''The Lord hath not chosen these. ^' =* * Are- 
here all thy children?" And he said, ''There remain- 
eth yet the youngest, and behold he keepeth the 
sheep." And Samul saidunto Jesse, ''Send and fetch 
him; for we will not sit down 'till he come hither." 
Which is to say. We will not be seated to feast, 
neither can the king be anointed until all the children 
gather. 

Xow what God was in those days to Samuel tlie 
judge, to Jesse the father, to the eight sons of Jesse 
and 1(1 his people Israel, today he is the same to you, 
and 1, a)id lomorrow changeth not. 

So our God has sons and daughters on both sides 
of the river of death : and the poet says : 

"I*ii.rt of the 1-^st has crossed the flood, 
And p-M'i is i'rossing now." 
God also sent his Son, Jesus Christ, and his minis- 
ters of the Gospel, to advise us to get ready and come 



171 

up to the feasting and crowning day. 

And he will not allow his stern justice to probate 
his household until all his children gather home. 

So then — 

1. Like as Samuel, the judge of Israel^ inquired of 

the absent child, so doth the saints in glory 
ine[uire of us from God our Father, 

Samuel said unto Jesse:' ''Are here all thy chil- 
dren?" John said when the fifth seal was opened, 
''I saw under the altar the souls of them that were 
slain for the word of God, and for the testimony 
which they held ; and they cried with a loud Yoice^ 
saying, How long, Lord, holy and true, doth thou 
not judge and avenge our blood on them that dwell 
on the earth? And white robes were given unto 
every one of them; and it Avas said unto them, that 
they should rest yet for a little season, until thy fellow 
servants also and their brethren, that shall be killed 
as they were." (Rev. 6:9, 10, 11.) 

2. As Jesse, the father of his children, answered for 

his absent son, so doth God our Father ansivcr 
for lis who are absent from glory. 

Jesse answered. No : ' ' There remaineth yet the 

youngest, and behold iie keepeth the sheep." 

So the Christians are the sheep of His pasture, and 



172 

each Christian is the keeper of the other. 

3. Somuely the j^idge of Israel^ teas so anxious for 

the arrival of the yoiingest son until he saicly 
'/Send and fetch him; for we ivill not sit down 
till he come hither.^' 

4. Like as the feasting and the anointing of the king 

was delaijed in Bethlehem because Dav^xl -was 
absent, likewise is the feasting and coronation 
service being withheld in heaven because wr~ 
are not there. 

Truly Christ did say in regards to a feast that 
would be in heaven, while eating his supper with his 
disciples, "I will not drink henceforth of this fruit 
of the vine until that day when I drink it new witli 
you in my Father's kingdom." (Matt. 26:29.) 

The poet also says that the following orders will 
be given : 

''All hail tlie power of Jesus' name^ 

Let angels prostrate fall ; 
Bring forth the royal diadem, 

And crown Him Lord of all." 

But since we are a part of disciples, the feast 
cannot be had until we all get there. 

And since the crowning must be done by His an- 
gels, and since we are a part of His angels, although 
(IrM'Ssed up in robes of mortality, the coronation 



173 

service cannot take place^ until we are ordered to 
pull off the robes of mortally, and put on the rohes 
- of immortality, and go in to play well our part. 

So then Abel, who first fell asleep; Job, who Avas 
full of patience ; Enoch, who walked with God for 
"hree hundred years, and God took him without al- 
lowing him to taste the sting of death ; Noah, who 
rdso walked with God, and who was just and per- 
fect in his generations; Elijah, the champion 
prophet, who called fire from heayen and convinced 
950 prophets on Mt. Carmel; Joshua,- who stopped 
the sun until he conquered his enemies ; Isaiah, Dan- 
iel, John the Baptist, Paul and Silas and other 
Christians of all ages that's gone before, cannot 
vcrown Him, feast, nor get their reward, until wo 
all gather. 
In Conclusion. 

I have endeavored to have each of you to see 
clearly that the Christians must be recognized in the 
judgment from the least to the greatest. They are 
not gathered to be judged, l)ut they are gathered 
because thy have heen chosen to lielp judge the 



174 

world. But all must wait so as to be together at 
the great coronation. 

Even Abraham, the friend of God, and the father 
of the faithful, with all the other patriarchs, proph- 
ets and kings who are gone on before, cannot be 
made perfect without us. They must all wait till we 
come; and they can't rest contented without us. (See 
Rev. 6:10.) So let us journey on, saying as we jour- 
ney : 

''I'm on my way to Canaan's land, 

Where sorrow cannot come, 
I am determined to travel on 

Until the race is run. 

I promised some that's gone before 

That I their face w^ould see. 
And this I know I cannot do 

Till death shall set me free." 



175 



THANKSGIVING IS A GOOD THING. 



Text: '^It is a good thing to give thanks unto the 
Lordy and to sing praises unto thy name, Most 
High; to shew forth thy loving kindness in the morn- 
ing, and thy faithfulness every night/' (Psalms 
92-1,2.) 

INTRODUCTION, 

Thanksgiving to God is based upon the gratitude 
of a Christian to God as his heavenly Father. Thanks- 
giving may be individually, domestic, racial, or na* 
lional. 

In the Church thanksgiving is of a domestic and. 
social nature, because the occasion brings together 
the families of the community in one common place 
of worship with one aim and one accord. 

A racial thanksgiving is the public proclamatio'i 
of the leader or leaders of a race to assemble them- 
selves together to give thanks to God for- special 
blessings received, great destruction averted, or for 
the successful completion of mighty deeds of hero- 
ism and love. 

^Individual thanksgiving is more frequent, usually 
dailv. It means the familv altar, wliere the entire 



176 



family bows in prayer and thanksgiving to tlie most 
high God. 

A national thanksgiving is the request of the 
txeeutive power, or that nation issuing a proclama- 
tion backed np by legal statutes, or precedence of 
custom to give thanks to God for national benefits 
and blessings. 

1. AVr yjiould fhcniJc God for His Faflierly provi-, 

swns U mporalbj. 

(1) By rain, heat, cold and air. 

(2) By food, raiment and protection of the 
senses. ' 

2. ^ye should fJiank God for His Fafherhj provi- 

sions — menialhj. 

(1) By brain, the throne of reason. 

(2) By all the ps^^chological functions of the 
mind. 

3. We should thank God for His Fatherly provi- 

sions — morally, 

(1) By giving us a moral constitution which en- 
ables us to observe moral laws, and maintain moral 
Standards. 

(2) By giving us a moral code, that is the Bible 
itself. 

4. We should thank God for His Fatherly provi- 

sions — spiritually. 



(1) By manifestation of His Fatherly care for 
our souls, our bodies, having provided eternal life 
for us. 

(2) By grace of adoption, by which he elects those 
who come to Him by faith to inherit His imperish- 
able riches in glorv. 



178 



YOKE UP WITH CHRIST. 



Text: ^' Take my yoke upon you, anel learn of me; 
for I am meek and lowly in heart; and ye shall finel 
rest unto your souls. For my yoke is easy, and my 
iurden is light/' (St. Matt. 11:29, 30.) 

INTRODUCTION. 

The text are the words of Jesus Christ, who was 
rich, and for iis he became poor, that we through His 
poverty might be rich ; and now He is asking in the 
language of the text, ''Take my yoke upon ^^'ou, ai/i 
learn of me," etc. 

Now, before we can obey God, we must first un- 
derstand Him. Therefore, it is very necessary thai 
we understand clearly what is meant by "'Take my 
yoke upon you,'' etc. 

Literal speaking, the term "yoke"' is an instru- 
ment that's put about the necks of cattle, thai 
couples them together for pulling or drawing, or in 
other Avords, for work, or service. 

In fact, a yoke, let it be spoken of spiritually or 
temporally, it means work ; because a yoke in an 
emblem of work ; and work implies suffering and. 
reward. 



179 

Thus Christ says, ''Take my yoke upon you/' etc. 
Therefore, from the reading of the text we learn 
the following truths : 

1. Christ knew that the service of God to the flesh 
and blooel is a yoke. 

(1) Because it grates upon the sensitive appe- 
tites, and restrains our natural motives, and inclin.t- 
tions. 

Speaking from experience, we can truthfully say 
that we who are born of the Spirit of God have a 
desire to be yoked, but there is a thorn of sin, and 
corruption, that dwells in the flesh, which opposes 
^'ud keeps up a continual war against gracious and 
righteous principles. 

Therefore Paul says in writing to the Komans. 
"For we know that the law is spiritual: but I am 
carnal, sold under- sin. For that which I do T allow 
not ; for what I would, that do I not ; but what T 
hate, that do L For I know that in me (that is in 
my flesh) dwelleth no good thing: for to will is pres- 
ent witli me ; but how to perform that which is good 
1 find not. Now, if T do that I wouUl not, it is no 
more I that do it. 1)ut sin that dwelleth in me." 



180 

(Rom. 7:15, 15, 18, 19.) 

Now, Paul goes on to tell why such is the caso 
by saj^ng, ^^ Because the carnal mind is enmity 
against God; for it is not subject to the law of God, 
neither indeed can be.'' (Rom. 8:7.) 

(2 Because our imaginations are evil. The Scrip- 
ture says that, ^' The imagination of man's heart is 
evil from his -youth." (Gen. 8:21.) 

(3) Because very often our hearts are full of 
c^dl. The great preacher says, '^The heart of the 
sous of men is full of evil." (Eccl. 9:3.) 

(4) Because we cannot control our own tongue. 

St. James says, ^'The tongue can no man tame; it is 

an" unruh^ evil' full of deadly poison." (St. James 

3:8.) 

Now, notice : 

2. Why Clirist used the term^ ^\my yoke/' 

(!) Because He was born. of a woman, took upon 
Himself the yoke of our responsibility, making Him- 
self responsible to justice for our sins, and said, 
''For the Son of Man is come to save that which was 
lost." And this He cannot do without our assist- 
ance. 



181 

Although He died, rose triumphant from the dead, 
and ascended on high, and led captivity captive, and 
gave gifts unto men; but unless we preach and teach 
it, by precepts and examples, praying that the same 
will have its free course in bringing men and women 
out of darkness into the marvelous light of salva- 
tion, the world is lost forever. 

Hence Jesus is saying, '"'Take my yoke upon you,'' 
etc. 

Notice : 

3. IJiG variety of the yoke of Jesus. 

(1) It is a yoke of bondage. Paul says, ''1 am 
a prisoner for Christ's sake." 

(2) It IS a yoke of affliction. (Lam. 3:27.) 

(3) It is a yoke of punishment. (Lam. 1:1.) 

(4) It is a yoke of mutuality that connects us to 
Christ, and constrains us to do the will of our heav- 

*enly Father, "'for the love of Christ constraineth us." 

4. We are taught 1)1 this text that hnowJeehji of 

Goel comes through service. 

^(1) He says, ""Take my yoke upon you," 
(2) ''And learn of me." So the yoke implies ser- 
vice, and service implies knowledge. 



182 

5. The divine anel uncomparahle reeisons why we 

shoulel fake the yoke of Jesus. 

(1) Jesus says, ''I am meek and lowly in heart/' 

(2) "And ye shall find rest unto your souls."'' A 
meek person is one that has a temper of mind that 
is not easily provoked, and suffers injuries without 
desire for revenge, and quietl}^ submits to the will of 
God. And we should desire to take a lesson in 
meekness, because Christ says, '"'Blessed are the 
jueek, for they shall inherit the earth.'' (St. Matt. 
5 :5.) 

6. Xotice the lovely anel enticing prescription of his 

yoke and burden. 

"For my yoke is easy, and my burden is light." 
Jesus loves us so dear until He has padded the 
yoke with grace, and made it soft. ^So it is not hard, 
but it is easy. And referring to His burden, He 
says, ''And my burden is light.** 

The load was once so heavy, until an agel searched 
heaven and earth, from center to circumference, 
seeking a ])urden-bearer ; l)ut none was found able 
to ])Oc\v tlu- ])iu'(]eii. but the ineeklv and lowlv Lamb 



183 

of God. who i)ore the load for us. Of whom ihe poet 

>ays : 

Go to the garden, sinners see. 

Those precious drops that flow: 
A heavy load He bore for thee, 
' For thee He lied so low.** 



18-t 



CHRIST PRESENTS A POINT OF ORDER ON 
CERTAIN MINISTERS OF THE GOSPEL. 



Text: "And flu scvoitjj reiurncd again with joy, 
saying, Lord, fvcn fJic devils are. subject unto us 
tlirough thy }iani(\ And he said nnto them, . . . 
Xotirithstanding, in this rejoice not, that th< spirits 
an subject unto you: but rathrr rejoice, because yo^ir 
names arr written iit heaven/' (St. Luke 10:17, 18, 
20.) 

INTRODUCTION. 

Notice : 
1. The class of men Christ scnels to preach the Gos- 
pel, 

(1) His disciples. Men who are begotten hy the 
word of God, and born of the Holy Spirit. 

(2) After the new birth, then they are divinely 
called. St. Luke, 9th chapter and the 1st verso, 
says, "Then he called His twelve disciples together." 

(3) Those whom He calls and choose, to them 
gave He pov\^er and authority. 

Christ said to Peter who was a minister of the gos- 
pel. '^Thou art Peter, and upon this rock I will buihl 



185 



my cliurcli : and the g'ates of hell shall not prevail 
against it. And I will give unto thee the keys of 
the kingdom of heaven ; and whatsoever thou shalt 
])ind on earth, shall he bound in heaven; and what- 
soever thou shalt loose on earth shall he loosed in 
lieaven." (St. Matt. 16:18, 19.) 

That is to say, I give unto you the instruments 
that unlock the doors of the kingdom of heaven, 
which is the emblem of your office; and denotes 
power and authority; and I will make you the whole 
administrator of the gospel ; and it is yours to pub- 
lish its doctrines, and dispense the ordinances of it. 
And as I will make you the chief earthly administra" 
tor, or the local manager of the branch office of 
heaven; whatsoever you shalt judiciously declare, or 
pronounce, tie up, or fasten together on earth ac- 
cording to the directions of my word, that will [ 
bind in heaven. And whatsoever you shalt unbind, 
remit or forgive, absolve or acquit, or set at liberty 
on earth according to the directions of my word, that 
will I loose in heaven. 

When Paul understood his mission, he said, ''I am 
not ashamed of the gospel of Christ: for it is tbe 
power of God unto salvation, to every one that be- 
lieveth.^" (Rom. 1:16.) 

2. AjtQV sending out the first twelve eJLseiples, He 
sent out seventy more. 

Luke says, ''After these thhigs the Lord appointed 
other seventy also, and sent them two and two be- 
fore h:s face into every city and place, whither he 
h:mse]fwouM come." ^Luke 10:1.) 

Tbis: 



186 

3. 11\( preachers are divine agents duly authorized 

to do business for heaven^ invested with plen- 
ary pourr and authority under God, 

Luke says Christ ''Gave them power and author- 
ity over all devils, and to cure diseases. And he sent 
them to preach the kingdom of God, and to heal the 
'sick." (Luke 9:1, 2.) 

4. It seems strange to say, and yet it is true, that 

ministers of the Gospel are endowed men, and 
are of a superior character, still they get out 
of order. 

The text says, ''And the seventy returned again 
with joy, saying. Lord, even the devils are subject 
unto us through thy name.'' 

They were rejoicing because they were successful, 
rather than to know that their names werc^ writt"n 
in heaven. 

Notice : 

5. What causes, tlu s( pr( achers to get out of oreh r. 

Simply "prosperity." In their joyful repoil thev 
said, "Lord, even the devils are subject mito u- 
through thy name." 

Regardless to nationality or ])rofession, there are 
l)ut a few people in this entire world that can stand 
|)rosperity. Such weakness has caused thousands te 
get out of order. 

6. When the disciples made their report, Jesus rose ] 

to a point of order. 

First. Jesus prefaces his point of order by say- 



187 



ijig. •'I beheld Satan as lightning fall from heaven. 
Behold, I give unto yon power to tread on serpents 
and scorpions, and over all the power of the enemy: 
and nothing shall by any means hurt yon,*' 

Secondly. He presents his point of order, by say- 
ing, "Notwithstanding, in this rejoice not. that the 
spirits are subject unto you; but rather rejoice, be- 
cause vour names are written in heaven." (Luke 
10:18,19,20.) 

7. There were eighty-two preachers sent out to 

preach the gospel, and seventy of them got out 
of order at the same time, and for the same 

cause. 

Our text says, "The seventy returned again with 
joy, saying. Lord, even the devils are subject unto us 
through thy name." 

8. The majority of the )ninisters got out of orda\ 

but we should thank God theit Jesus and th, 
twelve stood fast and unmoveable. 

Regardless to what may be said or done, God al- 
Avays will have some few to contend for the faitli 
first delivered to the saints. 

9. AVhile prospering a great many preachers grow 

weak, and very soon get out of order. 

Some among the many things that cause certain 
classes of ministers to get out of order are as fol- 
lows : 

(a) Thinking tiiat they know it all. 
(b^^ Thinking that they look so W(^ll. 



188 



^ (c) Because tliey are constantly honored. 

(d) Because they are succeedmg financia.lly. 

( e) Because they are pastoring nuniericalJy large? 
churches. 

(f ) Because they are pastoring in a village, town 
or city. 

(g) Because they over estimate themselves. 

(h) Because they won't consider one another. 

(i) Because they are stri^dng to make scholarly 
reputations, rather than a reputation as ministers c£ 
the gospel. 

(j) Because they will not give God the glory out 
of the church and their lives, etc. 

The minister that's guilty of such things glories ul 
himself, rather than the cross of Christ. 

10. The niiiiister thai glories in anijihing, saving in 
the cross of Jesus Christ, is out of order. 

For this cause, the Apostle Paul wrote a letter to 
the Galatians, saying. That there are some among you 
that are being circumcised, simply because they de- 
sire to make a fair showing in the flesh before men; 
or in other words, that they may glory in the flesn ; 
but as for me, says Paul, ''God forbid that I should 
glory .save in the cross of our Lord Jesus Christ, by 
whom the world is crucified unto jne, and I unto tl- 
world." 

For ill dn-ist Jesus neither circumcision ^ivailerb 



189 

anything; nor nncircumeision, bnt a new creature."' 
(Gal. 6:11, 12, 13, 14, 15.) 

In conclusion, permit me to say that Jesus makes 
the same point of order now as He made in days 
passed ; and the ministers that get out of order, an<i 
will not hear, or accept this point of order, are mak- 
ing a vast mistake ; and he must suffer for the same. 
But to them that accept or regard this point of orcltrr 
will have a peaceful sail. Of these Paul says, ''As 
many as walk according to this rule, peace be on 
them, and mercy, and upon the Israel of God." (Ga-. 
6:16.) Therefore, j3rother ministers, deacons, dea- 
conesses and laymen, let us not glory in vain, or the 
things which are of the flesh ; but let us hear th(.^ 
]K)int of order, and conform to the rule of righteous- 
ness laid down by Christ Jesus, by rejoicing that our 
names are written in heaven, because Paul says, God 
don't allow us to glory in the flesh. Also His Son 
Jesus says, It's out of order. 



190 



THE KING'S TRANSFER. 

(P\meral or Memorial Sermon.) 



Text: ^^ And there went over a ferry boat to carry 
over the Jting^s householel/^ (2 Sam. 19:18.) 

introduction: 

About 1,023 years before the birth of Christ, Ab- 
salom, the son of King David, formed a conspiracy 
-against his father, and set plans by which he would 
not onlv deprive him of the kingdom, but to take his 
life. 

When King David heard this, and saw with his 
own eyes that he was in danger, he said to Abishai, 
and to all his servants. Behold my son, which came 
forth from my bowels, seeketh my life ; and if my 
own son seeks to harm me, why, I am not the least 
surprised to know that this Benjamite will do like- 
wise. 

David further thought that it was divinely ar- 
ranged, and said: ''It may l)e that the Lord will 
look on mine affliction, and that the Lord will re- 
quite me good for his cursing this day." 

And as David and his men traveled, Shimei went ; 
along the hill's side, over against him, cursing and 



191 



casting stones and dust at him. Finally the king and 
his men became wearied and refreshed themselves. 

While the king and his men were refreshing them- 
selves, Absalom and his men were in Jerusalem fos- 
tering their plans against him. 

At last Ahithophel said to Absalom, **Let me now 
choose out tw^elve thousand men. and I will arise and 
pursue after David this night ; and I will come upon 
him while he is weary and weak-handed, and will 
make him afraid ; and all the people that is Avith him 
shall flee . . . and I will smite the king only ; and I 
will bring back al the peope unto thee =^ ^^ ^ and 
all the people shall be in peace."* (2 Sam. 17 :1, 2, 3.; 

This pleased Absalom so w^ell, that he decided to 
do likewise. So he called Hushai the Archite and 
said, Ahithophe has planned wisely, and we will go 
and assist him. 

And Hushai said unto Absalom, "The counsel that 
Ahithophel hath given is not good at this time. 

For you know that your father and his 7nen are 
mighty men, and they are chafed in their minds, as ^. 
bear robbed of her whelps in the field : and thy fa- 
ther is a man of war, and will not lodge with the 
people. Behold, he is hid now in some ])it. or in 
some place, to overthrow us. 

''Therefore I coinisel that all Lsrael be gathered 
unto thee, from Dan even unto B^ersheba, as the 
sand that is by the sea for multiiude^s; and Miat tho ' 
go to battle in tkine own person. " (2 Sam. 17 :1 and 

n.) 

Then Absalom and all the men decided that th ' 
counsel of Hushai the Archite is totter than the 
counsel of Ahithophel. 

David was then ins ructed to b^ave the phihis o:* 



192 



the wilderness, and pass swiftly over^ if iiot he and 
his men wonld be destroyed. 

So Absolom and his men searched diligently for 
David, but could not find them. They were told that 
David and his men had gone over the brook of wa- 
ter. So when they had finished their search, although 
2n vain, they returned to Jerusalem. 

Then David was told to arise, and pass quickly 
over Jordan; because Ahithopel counselled against 
him. 

So in keeping with the instruction, David and all 
his people went over Jordan, by morning light. 

•'And when Ahithophel saw that his counsel was 
not followed^ he saddled his ass, and went back home 
to the city, and put his household iji order, and 
iianged himself, and was buried in the sepulchre of 
his father." (2 Sam. 17:23.) 

Thus the text says, ''And there went over a ferry 
l)oat to carry over the king's household." 

From our text we learn the following lesson: 

1. The ferry boat did go over, 

The text says plainly, ''And there went over a 
Terry boat." 

2. The important purpose for which the hoat went 
^ over. 

The text futher says, ''To carry over the king'^ 
!;Ous€)hold." 

3. The king and his family were met and conducted 
over Jordan. 

^Mudah came to Cxilgal, to go to meet the king, to 
eonduc' th(^ king over Jordan." (2 Sam. 19:lo.) 



193 

4. The king and his family did cross the Jorda}i, 

iocause they were met at. the landing. 

''Shimei; the son of Gera, fell down before the 
king, as he was come over Jordan/' (2 Sam. 19:18.) 

5. The king and his family took possessio)i of Jeru- 

salem. 

6. The ferry boat was not prepared simply for the 

present trip, but for future service also. 

''And there went over a ferry boat to carry over 
the king's household, and to do what he thought 
good." (2 Sam. 19:18.) 

7. Like as King David prepared a ferry boat to carry 

him and his family over Jordan to the earthly 
Jeruscdem^ even so has King Jesus prepared a 
ferry boat to carry him and his family, or the 
church, over the Jordan of death, into the heav 
enly Jerusalem. 

You remember that Jesus said, "I go to prepar? 
a place for you. And if I go, and prepare a place 
lor you, I will come again, and receive you unto my- 
self ; that where I am, there ye may be also." (St. 
John 11:2, 3.) 

Aiul when Jesus delivered his farewell address on 
Blount of Olives, he stepped on board his heavenly 
transfer, and was carried up out of human sight; 
xind as his disciples were looking steadfastly towcird 



194 

iieaveii the way their ^Taster /^veiit ; behold there 
were two men standing by them in Avhite appai'el, 
which said unto the disciples, ''Ye men of Galilee, 
why stand ye gazing up i]ito heaven? This same 
Jesus which is taken up from you into heaven sliall 
.^0 come in like manner as ye have seen him go into 
t-eaven." (Acts 1:1-11.) 



195 



GOD WANTS TO REASON WITH US FOR OUR 
OWN BENEFIT. 



■ Text: ^^ Gome now, and let us reason together, saith 
the Lords though your sins he as scarlet, they shall he 
as white as snow; though they he red like crimson, 
they shcdl he as ivool/^ (Isa. 1:18.) 

INTRODUCTION. 

Reason is the boundary line that God draws be- 
tween man and irrational animals. The Lord God 
fixed in the earth a moral government ; and in cre- 
ating a moral government, it was necessary to have a 
moral agent to overseer and attend to His affairs. In 
order that this agent be able to understand the: laws 
and requirements, and the nature of the government, 
and to understand God himself, he must have a moral 
image and an intellectual likeness of his Creator. 

This moral image and intellectual likeness of God 
jn man is Soul and Spirit, the negative and positive 
of reason; or we might say that body, soul and 
-pirit are the negative and positive elements of rea- 
-on. 

If man does anything wrong as an agent of the 
moral gov(^rnment of his Crt^ator, there must be an 



196 



appeal ; and that appeal must be to reason by wliicii 
man can recognize the authority of his Creator if he 
is willing to do so. 

When God appeals to reason, He does so on simple 
terms and conditions well understood by man. Man 
has a negative element in reason which prompts him 
to flee from God as he becomes more conscious ol: 
his transgression against him ; and his own self-con- 
viction is, he deserves punishment and merits no 
mercy — the- negative element of reason cries with a 
loud voice, so that the still small voice of the divine 
call is liable to be unheeded or unheard. 

But God knows our weakness much better than we 
ourselves. He yearns after us, and we are the crown- 
ing work of His creation, and as such He regards the 
position He has given us, and the relation we sus- 
tain to Him as parent and children. Therefore God 
holds us in high esteem in spite of our condition. He 
calls us inside with Him, and gives us a seat of 
honor in His council, and then proceeds tenderly the 
appeal, saying, ''Come now and let us reason to- 
gether/' Let's talk about what I have done, and 
vrhat you liave done. Bring up if you can any fail- 
nre of Mine to fulfill my promise to you; then think 
of what 3^ou have failed tx) do that you could and 
should have done, and what you have done that 
should have been left undone. 

But if you repent, you shall still remain my offi- 
cer, my agent, my ambassador, my friend and my 
child. ' ^ 

Let us see : 

1. What is reason f 

(1) Reason is the voice of God. 



i 



197 

(2) Reason is the invisible introclueer of heaven. 

(3) Reason is the mother of thought, and 
thought f-orms character. 

Solomon, speaking of moral virtues, etc., says: ^^As 
he thinketh in his heart, so is he." (Prov. 23 :7.) 

(4) Reason is the master faculty of the soul. 

(5) Reason is the peaceful ruler of the world. 

2. Notice the 'benefits can te derived from reasoning. 

(1) Reason forces the payment of true friendship. 

(2) Reason mends together, and strengthens the 
cord of love, that binds together men, angels and 
God. 

(3) Reason is heaven's court of equity, estab- 
lished in the heart of every rational minded creature, 
that will not suffer a wrong without a remedy. 

(4) Reason is the stereopticon machine of the 
mind, that exhibits in the mind both temporal and 
spiritual visions of various kind ; and where there is 
no vision the people perish. 

Therefore, the world is indebted to reason for 
various visions that lead to new inventions and dis- 
coveries. 

Therefore : 



198 

3. God icanis to reason ivith us to make knoivn to 
us our deploreiMc conelitions, ivhich are as fol- 
lows: 

(1) "We want consider God. Concerning tins 
matter. God says: "Hear, heavens, and give ear, 
O earth : for the Lord hath spoken, I have nourished 
and brought up children, and they have rebelled 
against me. The ox knoweth his owner and the ass 
his master's crib; liut Israel doth not know, my peo- 
ple doth not consider.*' (Isa. 1:2, 3.) 

(2) You are laden with iniquity, and your chil- 
dren are corrupted. (See Isa. 1:4.) 

(3) Your punishment is greater than you can - 
bear, and the head leaders are sick, wdiicli causes 
the whole lieart to faint. (See Isa. 1:5.) 

(4) Your whole body is seriously affected and 
you cannot prescribe a remedy to effect a cure. (See 
Isa. 1:6.) 

(5) The church is forsaken. (See Isa. 1:8.) 

f6) Your country is ruined, your cities ar- 
hurned with fire, strangers are taking your land 
right in your presence, and realh^ your entire coun- 
try is overthrown hy strangers. (See Isa. 1:7.) 



199 

7 And I want you to knoAv that if it was not 
for me. yonr country would be like Sodom and 
Gomorrah. * See Isa. 1 :!>. 

"^ God also wants us to know that he is tired 
(;f sacrifices, hurnt offerings, blood of bullocks, 
lambs and goats. A^ain oblations, incense is an abom- 
ination, new moons and sabbaths, etc., they are a 
trouble unto me : I am weary to bear them. :' See Isa. 
1:13. 11.) 

v!J; God wants us to further know thai there is 
a fountain opened to the house of David and to the 
inliabitants of Jerusalem for sin. and for unclean- 
ness. ( See Zech. 13 :1. ' 

10 ^i Last but not least. God wants us to kno'v 
that, if yon vrill give Him our heart. He will purify 
our soul. 



200 



HEAVEN'S FIRST LAW. 



Text: ^^Let all things he done decently and in or- 
der. '' (I Cor. 14:40.) 

INTRODUCTION, 

When the Apostle Paul began his first letter Lo 
the church at Corinth, he admonished them to "fol- 
low after charity, and desire spiritual gifts/' in- 
structing them how to speak, etc., referring to his 
manner as a pattern, saying, "I thank my God, I 
speak with tongues more than ye all; yet in the 
church I had rather speak five words with my un- 
derstanding, that by my voice I might teach others 
also, .than ten thousand words in an unknown 
tongue." (1 Cor. 14:18, 19.) 

He also advised them to act, understand and speak 
as men, and not as children; and when meeting to- 
'gether, sing the same song. (1 Cor. 14^26.) 

Paul gave these instructions because he was di- 
vinely taught that all things should be done orderly. 
Therefore, he says, ''Let all things be done decently 
and in order." 

In order to discuss our subject and text, we will 
connect them by saying that ''law and order" are 



201 



synonymous, meaning, '"an exalted rnle/' 

Therefore, law and order are co-workers, and 
each one represents the other. 

Law and order are seated together in the bosom 
of God, the lawgiver of heaven and earth ; and whe]i 
they nttered their powerfnl and commanding voice-, 
heaven and earth vrere created and formed accord- 
ing to order. 

Thns David says, ''Forever, Lord, thy word i> 
settled in heaven. Thy faithfnlness is unto all gej^- 
erations; thou hast established the earth, and it abid 
eth. They continue this day according to thine or- 
dinances; for all are thy servants. L'nless thy la^,r 
had been my deliglit, I should then have perished in 
mine affliction. I will never forget thy precept-. 
for with them thou hast quickened me." (Psahns 
119: 89, 90, 91. 92, 93.) 

The same law that governs heaven must rule thi-^ 
world. Every kingdom has its own law, and each 
laAv has a penalty, and without the penalty tlie law I> 
incomplete and useless. 

Therefore, the laws says, *'Thou shall noi kill."' 
Xow, the man that violates the law shall be pun- 
ished according to the penalty of the law. Solomon 
says, ''The law of the wise is a fountain of life, to 
depart from the snares of death. Good understand- 
ino' giveth favor; but the wav of the transgressor is 
hard.*' (Prov. 13:1-1, 15.^ 

Therefore, Paul advises by saying, ''Let all things 
be done decently, and in order." AVhich means that 
we should in all things think, speak, Avalk. hear, sec 



202 

and act in that way as becometli us as Christians ; 
and in -SO doing we will keep in harmony with the 
law of heaven. 
Let us see : 

1. ^^^^at is order f 

Order is the soundness of the mind. We canno-t 
live in peace with man unless we have , a sound 
mind. Therefore, Paul says: ''I thank God, througii 
Jesus Christ our Lord. So theu with tli^ mind I 
myself serve the law of God; but with flesh the 
law of sin.'' (Rom. 7:25.) 

If we would only stop a moment and consider the 
hundreds, 3^ea, thousands, that are in the asylum, 
and other places too numerous to mention because 
of affected minds; knowing that it is God that keeps 
us ; we would cry out from the depths of our hearts^ 
and say, ''I thank God through Jesus our Lord, that 
I have a sound mind.'' 

2. Order is the healthy life and activity of the soul. 

and body. 
When God delivered the Jews from under bond- 
age, among the many valuable things that He prom- 
ised them He said, '^I will restore health unto thee. 



203 

anci I will lieal thee of tliy wounds.''" (Jer. 30:17.) 
Activity is the power of life: and it is essential 
to growth, development and happiness. In fact, a 
man has an internal and external power, and the 
internal power of a man is his energy ; generally 
called the nerves ; and as long as our nerves ara 
strong and active, and not overburdened, life is 
happy, but when our nerves become stagnated, and 
run down, then life is miserable. In order to avoid 
these miserable attacks, Paul in the text gives us 
the secret of true happiness, by saying, '''Let ail 
things be done decently, and in order.'' 
3. Order is the peace of tJie universe. 

When Christ was paying the debt for us on ilonnt 
Calvary, He made out His will, VNdiich was as fol- 
lows: To His Heavenly Father he committed His 
spirit; his body to the soldiers for crucifixion: His 
mother to John; and to his disciples. He gave peace. 
Accordiug to the record written by John, He says, 
"Peace I leave with you, my peace I give unto you; 
not as the world giveth, give I unto you. Let not 
your hearts be troubled, neither let it be afraid.'' 
(^t. John 14:27.) 



204 

After making- this will, Jesus died that the sani^ 
might be probated, and executed. 

Paul testifying to the same says, '"By ;>o muc'i 
vras Jesus made a surety (a bondsman; of a ])ettei' 
testament/' (Heb. 7:22.) 

Paul furthef says, ''And for this Cduse he is the 
mediator of the new testament, that by means of 
death, for the redemption of the transgressions that 
were under the first testament, they \vhich are called 
might receive the jiromise of eternal inheritance. For 
where a testament is, there must also of necessity be 
the death of the testator. For a testament (a will} 
is of force after men are dead; otherwise it is of no 
strength at all while the testator (the one who made 
The will) liveth.'^ (Heb. 9:15, 16, 17.) 

So order is the peace of the universe, given by 
Jesus Christ, "the prince of peace." Peace is one 
of the principles that characterized the song of the 
heavenly choir, that came dovra and celebrated tlie 
birth of Jesus: yet the world could not fnlly receiv^v 
it until Jesus was crucified, buried ajid rose tri- 
HiuhiiMiiting from the grave, and set things in order. 



205 

Now. to those that accept Jesus to them he gives 
;eace: and these only can make peace. 

In speaking of these Jesus says, "Blessed are the 
peacemakers, for they shall be called the children of 
'rod." iMatt. 5:9.) 
4:. Order is ihc safety of the universf. 

Safety is the motto of the universe : and Avhercv-r 
this motto is properly observed, danger is seen afar 
:>r'f. and accidents can be avoided. 

Safety is the motto that protects human lives. 

Safety is a signboard of precaution used by the 

■ivilized world. Therefore. "Safety First" is seen 

;i all parts of the world: on street cars, trains, rail- 

oads, steamboats, ships, streets, etc. 

These signs are in keeping with the civil laws of 
'Ur country: but Jesus gives us a signboard made 
ccording to the spiritual laws of heaven: and ov 
ered to be hung up all over the world; and on this 
ignboard is engraved these words. '"Seek ye first 
lie kingdom of God. and his righteousness: and all 
iiese things shall be added." (Matt. 6:33. 

This signboard is for the protection of the soul 
ud bodv. 



206 

5. Order is the standard nde of life. 

Of course there are a number of false standards, 
set up by men; but they cannot stand. There was 
a man in Jerusalem named Gamaliel, - a doctor of 
laws ; who had a great reputation among all the peo- 
ple, who was in the council when the apostles were 
under arrest, and being tried for setting up a stand- 
ard of righteousness by preaching the gospel; and 
being moved by the Spirit, Gamaliel stood up and 
said to the council, ^'Refrain from these men, and 
let them alone; for if this counsel or this work be 
of men, it will come to naught. But if it be of God, 
ye cannot overthrow it." (Acts 5:38, 39.) 

God told Isaiah, ^'Go through, go through th(3 
gates; prepare ye the way of the people; cast up, 
east up the highway; gather out the stones; lift up 
a standard for the people." (Isa. 62:10.) 

So the standard of life must be set up by the miur 
isters, through the preaching of the gospel of Jesus 
Ghrist." The gospel makes men and women decent 
and orderly. Therefore, the church is the bed-rock 
of civilization. 



207 

6. Heaven is a place of order, health, peace anel pur- 
ity, and it does not tolerate disorderly charac- 
ters, 

John says, The Dragon, called the devil or satan, 
and his angels got out of order; and Michael and 
his angels went to war with them, and finally the 
dragon and his angels were cast out. (See Rev. 
]2th chapter.) 

So heaven is a great city created according to 
order, and everything that is done there is done de- 
cently and in order. 

Heaven is the kingdom of God, and Jesns says. 
^'Yerily, verily, I saw nnto thee, except a man is 
born of the water and the spirit, he cannot enter the 
kingdom of God.'' (St. John 3:5.) 

In my closing remarks, let ns make Jesns onr 
Chairman, and give Him the npper seat in onr hearts, 
and He will see to it that "'all things be done de- 
cently, and in order." And if we will keep Jesus 
in onr hearts, we will have nniversal order; and as 
long as we maintain nniversal order, we A^ill have 
universal peace. But when and wherever Jesus is 
discharged, there is a jdace of confusion. Isaiaii 



208 

says, ''Thou will keep him in perfect peace, whose 
mind is stayed on thee; because he trusteth in thee/' 
(Isa. 26:3.) 

So whateer we do, and wherever we go, let us 
not discharge Jesus; but let us take liim with us^ 
because He and He only is able to keep the nation:^ 
in order. 



209 



1 WILL FINISH MY COURSE IF IT COSTS MY 
LIFE. 



Text: '^ Bui none of these tilings move me, neither 
count I mij life clear unto myself, so that I might fin- 
ish my course ivith joy, and the ministry, which I 
have received of the Lord Jesus, to testify the gospel 
of the grace of GocV (Acts 20:24.) 

INTRODUCTION. 

The Apostle Paul, the writer of this text, was 
•born A. D. 3 at Tarsus, the capital of Cilicia, a prov- 
ince of Asia Minor. His parent was pure blooded 
Hebrews, but in those days it is said that this city 
was largely populated by Greeks. Hence Paul learn- 
ed to speak Hebrew and Greek, because of his per- 
sonal and daily contact. 

Paul was educated at Jerusalem under Gamaliel : 
but at this time his name was Saul. 

As a student Paul was taught to manifest a great 
interest in the celebrated localities of Benjamin, his 
own tribe. Therefore, he learned of Gibeath, the 
place where his namesake had his palace ; learned of 
Ramah, the place where Samuel judged Israel : learn- 
ed of the places where Joshua wliij^ped the eonfed- 



210 



erate, Amorites, Joiiatlian tlie Pliilistines, and Judas 
Maceabacus, the Syrians, conseqnentiy his zeal and 
fiery ardor against the true Church of God was 
greater than that of Gamaliel, his master. 

So much so that he took pleasure in persecuting 
the Christians, and trying to force them to blaspheme 
the name of Jesus the Son of God, thinking he was 
doing God service. 

Finally he was not contented in carrying out this 
crusade in and about Jerusalem; but decided to go^ 
to the other distant places, and destroy the very 
foundation of the Church, claiming that true relig- 
ion and the gospel of Jesus Christ was merely a 
''heresy" or in other words, ''a religious error." 

So Paul gets his authority at Jerusalem, from the 
great Sanheclrien, the body that had the controlling 
power overr Jews, in foreign countries, as well as at 
Jerusalem. 

This authority gives him power to bind and drag 
to Jerusalem every convert claiming a part in Jesus 
Christ, and to put them to death, etc. So Paul form- 
ed his company of men, and started out on the Ro- 
man road to Damascus, that led near by the Lake of 
Galilee. And just as the}^ drew near Damascus, they 
beheld the white buildings of the city amid the green 
izroves, and suddenly a great light shines from heav- 
en, above the brightness of the sun; and a voice was 
heard speaking in a Hebrew tongue, saying, '*Saui, 
Saul, why persecute thou me?" etc.; At thh tim^^ 
Saul was converted, and his name was changed 
from Saul to Paul, which is a Latin name. And as 
he grew in age, he grew in knowledge, and in favor 
with God anS. man, and from that time we have the 
following lesson : 



211 

1. Paul ivcis a soul-daring Christian, and possessed an 

iron-clad will, autoniaticcdly fixed and opereitcd 
by the supernatural power of God; and, like 
God, lie says, ^^None of these things move me/^ 

Xow, let us see what things he was referring to: 
He was put in prison ; he was beaten thrice with 
rocls; once stoned; thrice shipwrecked, in dangerous 
waters; his life was endangered by robbers, heath- 
ens, and even men of his own country; and often he 
was hungry, thirsty, cohil and naked; but he* says, 
''None of these things move me." 

2. Paul became so eibsorhed and lost^in the will of 

God, theit he ignored the vcdue of his present 
life for the promise of eternal life. 

Therefore, he says, *''' Neither count I my life dear 
unto myself." 

Paul knew that his present life was only a space 
of time that extends from the cradle to the grave. 
Or in other words, ''This pre^^ent life is only a little 
space, in which God loans us power to move and 
act between our birth and death.'' 

For this cause he says, **If so be that v\'e suffer 
with him, that we may be also glorified together.'' 
He further savs, ''For I reckon that the suffering 



212 

of this present time are not worthy to be compared 
with the glory which shall be revealed in ns.'' (Rom. 
8:17; 18.) 

Knowing this, he says, '^For to me to live is Christ, 
and to die is gain/^ (Phil. 1:21.) 

AVhich is to say, that the glory of the futnre world 
dazzles blind the sight of this present world. 

3. PauVs stand tvas sironger than a stone ivall, and 

. firmer than tlie Bock Gibraltar, 

The word of God was his fonndation. '^The grass 
withereth, the flower f adeth ; bnt the word of our 
God shall stand forever." (Isa. 40:8.) 

4. The purpose for ivhich the apostle took this heroic 

stand. 

Not for a selfish gain, bnt he says (1) ''So that T 
might finish my course with joy." (2) He says, 
'^That 'I might discharge my duties, in the ministry, 
which I have received of the Lord Jesus, to testify 
the gospel of the grace of God." 

(3) To get his great reward. In writing to the 
ministers and the seven Churches in Asia Minor, 
'iohn was told to write these words, ^^Fear none of 
these thinsfs which thou shalt suffer: Behold, the 



213 

devil shall cast some of you into prison, that yo 
may be tried: and ye shall have tribulation ten days; 
be thou faithful unto death, and I will give thee a 
eroAvn of life.'* (Rev. 2:10.) 

Also Paul says in his writing to the Church at Cor- 
inth, "But. it is written, Eye hath not seen, nor 
ear heard, neither have it entered into the heart of 
man, the things which God hath prepared for them 
that love him.'' (1 Cor. 2:10.) 

Hence he was determined to finish his course if it 
cost his life. 



214 



DIVINE AFFECTION OBTAINED. BY GIVING, 



Text: "'God lovifh a cheerful giver/^ (2 Car. 9:7.) 
IXTBODUCTION. 

Pure religion is a duty, and consists of many acts ; 
but the most prominent and the greatest praise- 
Avorthy act of religion is giving. 

The Apostle Paul, who was an inspired writer and 
one who lived so near to Christ nntil he conld count 
the swinging-lamps of time, and tell that his time was 
almost ended; and then pondered the way of godli- 
ness, until he would become lost in the mysteries 
thereof; and then with one great sweep declared in 
the language of the text, ''God lovetli a cheerfiil 
giver. ' ' 

But so very often we give a little, and then look 
for a great and immediate reward ; and if we fail to 
]'eceive it, Ave become discouraged, and cease giving: 
and by so doing Ave lose our blessings : for God says, 
"Blessed are the cheerful giA^er." Also from the 
reading of the text, Ave learn that ''cheerful giver'* 
v,ve l)ound to prosper, because God loveth them, and 
he has promised to take special care of His loA^ed 
ones: and the promise of God is as sure as His Avord. 



215 

For tliis cause the poet says "Sure as His word, 
His promise stand. Still may we dwell secure. Sut'- 
licieiit art thine arms alone. And our defense is 
sure. 

But : 

1. To do business with God ice must coyiform io his 

method. 

God's method is to test men, and let them first 
prove themselves to be cheerful giA^ers, by giving 
until we finish a complete course in giving, then the 
title is conferred upon us. "A cheerful giver." 

Now, 'notice: 

2. How we should give. 

(1) We should give (piietly. Christ says, ''Take 
heed that ye do not your alms before men, to be 
seen of them ; otherwise he have no reward of your 
Father which is in heaven. Therefore when thou 
dost thine alms, do not sound a trumpet before thee, 
as the hypocrites do in the synagogues and in the 
streets, that they may have glory of men. Verily. I 
say unto you. they have their reward. 

Hut when thou dost alms, let not thy left lunnl 
know what thy right hand doth: That thine alms 
may be in secret, and thv Father v.'hieh se.tii in 



216 

secret themself shall reward thee openly." (Matt. 6 :1, 
2, 3, 4.) . ■ 

(2) We should give clieerfully. Moses said, 
' ' Thou shall surely give him, and thine -heart shall 
not be grieved when thou givest unto him; because 
that for this thing the Lord thy God shall bless thee 
in all thy works, and in all that thou puttest thine 
hand unto." (Deut. 15:10.) 

(3) We should give according to our ability.- 
Deut. 16:17 says, "Every man shall give as he is 
able, according to the blessing of the Lord thy God 
vrhich he hath given thee.'' Also 2 Cor. 8:12, says: 
''For if there be first a willing mind, it is accepted 
according to that a man hath, and not according to 
that he hath not.'' 

(4) We should give regularly. Paul says, ''Upon 
the first day of the week let ever}^ one of you lay 
))y him in store, as God hath prospered him, that 
\\iere ])e no gatherings when 1 come.'' 

(5) We should give systematically. Malachi 3:8, 
i\ 10, says: "Will a man rob God? Yet ye have 
rob})ed me. But ye say, Wherehi have w.^ robbed 



217 

thee? Ill tithes and offerings. Ye are cursed with 
a curse : for ye have robbed me. even this whole 
nation. Bring ye all the tithes into the storehouse, 
that there may be meat in mine house, and prove me 
now herewith, saith the Lord if hosts, if I will not 
open you the windows of heaven, and pour you out 
a blessing, that there shall not be room enugli ro 
receive it. And I will rebuke the devourer for your 
sakes, and he shall not destroy the fruits of your 
ground: neither shall your vine cast her fruit before 
the time in the field saith the Lord of Hosts. And 
all nations shall call you blessed." 

St. Luke 11:42 says: *'But woe unto you Phari- 
sees ! for ye tithe mint, and rue and all manner of 
herbs, and pass over judgment and the love of God: 
these ought ye to haves done, and not to h^ave the 
other undone. " 

(6) We should give libertlly. 

2 Cor. 9:6 says, **Rut this I say^ He which soweth 
sparingly shall reap also sparingly : and he which 
soweth bountifully shall reap also bountifully." 

And Solomon savs, **The liberal soul shall be nuuK^ 



-218 

fat : and he that watereth shall be watered also hiiu- 
seil'/' (Prov. 11:25.) 

(7) We should give freely. 

St. Matt. 10:8 says, '^Freely ye have received, 
freelv o-ive.'^ 



219 



:^rAKE GrOD YOUR BUSINESS MANAGER. 



Text: \^ Commit thy ivays unto the Lord, trust also 
in him, and he shall bring it to pass/^ (Psalms 37 :5.) 

INTRODUCTION, 

This subject is based upon our dependence on the 
providence of God, while we work and wait. This 
implies that one should and must ask the blessings 
of God upon every effort to introduce or foster any 
enterprise; let that enterprise be ever so humble or 
exalted. 

It denotes the recognition of God as a silent part- 
ner in all our affairs. It appreciates God's knowl- 
edge as superior, when we remember to invite Him 
to lead, depend, attend, forgive and save. 

We must i-ealize that God furnishes all the capital 
for our business success; and ask only one-tenth hi 
return for His share when we declare dividends. 

Then if we make God our Business Manager, we 
will have such gracious assurance of His protection 
of us from our enemies — He says — '"Fret not thy- 
self because of evildoers, neither be thou envious 
against the workers of iniquity. For they shall soon 
be cut down like the s^rass, and wither as the green 



220 

herb. For evildoers shall be cut off; but those thcit 
wait upon the Lord, thev shall inherit the earth/' 
(Psalms 37:1, 2, 9.) 

When we accept God as our Business Manager He 
will guide the business through every storm. He will 
meet every emergency; He will foil the designs of 
the most skillful enemy; He will quell our most ter- 
rific fears ; dissove our doubts ; increase our knowl- 
edge; enlarge our temporal and spiritual dominion, 
and make our enterprises flourish before the very 
gates of hell. He says, ^^ Heaven and earth shall 
pass away, but my words shall not pass away." 
(Matt. 24:35.) 

1. To ivhom does your husines helongf 

In fact, we have no business that is not in reality 
God's business. God is the silent partner in all o'' 
our material good and welfare. Nothing belongs to 
us — ''The earth is the Lord's and the fulness there- 
of, the world, and they that dwell therein." There; 
fore we have no ground to claim absolute possession. 
We -should then acknowledge that our business be- 
longs to God. 

God furnishes all of the capital. He made all the 
material we use, furnishes the health and strength, 
light, water, fuel and power; as a partner in busi- 
ness with God. What do we furnish? To whom does 
the business belong? 



221 

2. Terms of your partnership contract. 

If we would have God as our Business Manageiv 
we must allow Him to collect all the dues ; because 
He furnishes all of the capital invested in our busi- 
ness and asks us in return for only a tenth of the 
proceeds. Will you rebel — and not give the tenth'? 
Will you violate the terms of your partnership agree- 
ment, and say — ''Thou art a hard master?'' Or will 
you commit your ways ujito the Lord and say. Here, 
Lord, are all the talents or pounds you gave me, 
with a few or as many more added? 

The terms of your contract is, ''Bring ye all the 
tithes into the storehouse." Keep honest books with 
God. But some of us will not deal honest with 
God. "Will a man rob God?" 

3. Deal honestly with your partner. 

Your partner's statement is, "Yet ye have robbed 
me." The cjuestion was then asked,,"" Wherein have 
we robbed thee?"' The answer is, Li titlies and of- 
ferings. "Bring ye all the tithes into the store- 
liouse, that there may be meat in my. hoase, and 
prove mo, know herewith ^^ * ^ If I will not open 



222 

you the windows of heaven, and ponr you out a 
blessing, that there shall not be room enough to 
receive it.'' 

So God plainly demands His dues ; and in the 4th 
chapter of Malachi, He announces the penalties that 
shall be administered if His demands be rejected *or 
disregarded. 

But all those that accept God as their silent but 
loving and faithful partner and Business IManager, 
trust and obey Him; He will pour wonderful and 
large measures of His providing grace upon them, 
and like David they can say, ''The Lord is my shep- 
herd, I shall not want,'' etc. 
4. You sJiould honor God's authoiity. 

When God sends His agents to tell you what you 
should do, what He demands, what must be done ; 
how and when and where the work must begin, you 
.-^hould obey. ''Obedience is better than sacrifice."' 

.The only way that God will speak to you is 
through His agents; and God has the uttermost con- 
lidence in His agents. In recommending His agents 
to the rich man in hell, God said, "If they hear noi 



223 

]\Ioses and the prophets, neither will they be per- 
suaded, though one rose from the dead.'" (Luke 
16:31.) 

And as agents we must obey the command of our 
resurrected and ascended partner, who said to us, 
'*Go ye into all the world, and preach the gospel co 
every creature." This gospel we are to preach to 
every creature, regardless to class, race, nation, tribe 
or conditions. 

Remember God's authority is not limited, "'all the 

world" is His jurisdiction. And the power of God is 

unknown, because He says, ''All power in heaven 

and in earth are given unto me^ and I have the kev 

of death and hell." 

5. Gratitude for God's protection as a business man- 
ager. 

God's protection is bountiful, full and free. For 
the gratitude of a daily lease upon life is a wonder- 
ful protection. 

The divine protection, ''Lead us not into tempta- 
tion," The protection from evil influence l^y bring- 
ing our minds under the influence of the gospel of 



224 

Christ Jesns. wliieli destroys the influence cincl power 
of Satan over the world. Were it not for the re- 
-straint of tlie gospid preached every Sunday and op- 
portune times hy the ministers of Christ, no store 
vronkl Ih' safe from spoil of robbers at midday nov 
night — no female virtue would be safe to walk the 
i-'treets unguarded. 'Why. the law itself ^^ ould b.^ 
powerless to stern the current of crime, and all 
men would feel grateful for the intervention of the 
divine hand. The way of the Lord is safe, true and 
defensible. If we trust it. He shall bring it to pass. 
And God has uo respect of person, if the least Chris- 
tian cries to Him for help. He will deliver them, if 
He liave to make a display with all tiie artilleries of. 
heaven's navv in their defense. 



223 



ACQUAIXTED WITH GOD. 



Text: "7 'know liiva:' * St. John 8:55.) 
IXTF^ODUCTIOy. 

AVe have outlined methods of corre.^pondence by 
which we become acqiiaint-ed with God. 

First. Nature — "The heavens declare the glory 
of God. and the firmament sheweth his handy work."' 

Second. Conscience — -''But we are made manifest 
unto God, and I trust also are make manifest in your 
consciences." (2 Cor. 5:11.) 

Third. Revealed Religion — "For I am not asham- 
ed of the gospel of Christ. " ^^ '■' For therein is th.^ 
righteousness of God rev<?aled from faith lo faith: 
as it i.s written, The just shall live bv faith." 'Rom. 
1:16, 17.) 

P^ourth. By Experimental Acquaintance — "'They 
came and saw where he dwelt, and a])cde with him 
That day. ^- '"' "' We have found the ^Messiah. '"' '^ ''■' 
AVe have found him, of whom ]\loses in tlie law, and 
the prophets, did write." (John 1:39, 45.; 

Fifth. T\v Spiritual Correspondence- — "I knew 
him not; Init he that sent me to baptize witli water, 
the same said unto me. Upon whom thou shalt s. e 



226 

the Spirit descending, and remaining on .him, the 
same is he which baptizeth with the Holy Ghosr. 
And I saw and bare record that this is the Son of 
God/' .(John 1:32-34.) 

Sixth. By Prayer — 'vjesus answered and said 
luito her, If thon knewest tlie gift of God, and who 
it is that saith to thee. Give me to drink; thou 
woiildst have asked of him, and he wonld have 
given thee living water." (John 4:10.) 

A careful study and prayerful meditation upoji 
' ihese methods of acquaintance vrith God. will gi^^^ 
to the Christian and the Bi1)le student a most won- 
derful vision of life and duty. The thought inspires 
rapture of soul. 

Now, since we have endeavored to give to you an 
introduction setting fordi a short sketch of the our- 
ihies cf our subject, we shall now proceed to dis- 
cuss each outline separately. 

The Christian's boast — ''I know God." 

1. By natural declaraiions. 

Dumb nature declares Goddn its growth and hab- 
its. No plant or animal lives by any power of spon- 
Taneousness in itself. They all must 'depend upoii 
correspondence wth a life without to have a life 
vrithin. 

Every form of life reaches out for the aid of an- 
other form of life above the level of its own life. 
The mineral has a low form of life, the vegetable 
life rises out of tlie mineral life to a higher, form of 



227 

life ; and so the animal life rises as a higlier life from 
the vegetable — man is an animal of the loftiest type. 
No type of life from the lowest to the highest, can 
sustain life in another type. 

The life that sustains and organizes all other life 
is God. 

"When God cuts off His correspondence with any 
natural life — it dies. ' ' In Him is life. ' ' 

We know it because even dumb nature declares 
that it cannot exist without connection with the will 
of life not in itself. 

Since God is introduced to the world by the dec- 
laration of tlie gospel, and quite a number of us 
have accepted the introduction, allow us to make our 
subject plural by saying, ''We know Him.'' 
2. We know God by consciousness. 

There is an inner sense which clearly distinguishes 
between that which is good, and that which is evil. 
'^The inner sense which neither cheats nor lies." 
(Dunbar.) 

If we do wrong we want it to be forgotten, and 
the remembrance ot it ])rings pain. r>ut ii we <lo 



228 

right,, it is a pleasure always to remember the good 
we do. Therefore we know God by our conscious- 
ness. 

We know God by the agency of conscience con- 
demning in us that which is wrong, and approves in 
us that which is right. 

3. We know God hij revealed religion. 

God makes us know Him by revealing Himself to 
us through the myster^^ of truth. As our faith is 
strengthened in the truth of His existence, power 
and mercy, the more manifested is His presence^ 
power and mercy to us. 

Since this revelation is by the Hoh" Spirit which 
showeth us the things of the Father ; by the agency of 
the Holy Scripture, and by imperial thought and as- 
piration, we "know him" b}^ revealed religion. 

4. We know God hij experimenfal acc[uevuitanee, 
Luke, speaks of being an "eye witness, and having 

perfect knowledge of all things from the first." 

Paul says, "I know in whom I have believed, and 
am persuaded that he is able to keep that which I 
have committed unto liim against that day." (1 Tim 
1:12.) 



229 

"We get acquainted with God as we get acquainted 
with a neighbor. AVe really learn that he is ever pres- 
ent friend that will not desert you, but will be with 
you in ''six — trouble" and in ''the seven — " will no 
wise forsake you. 

We become acquainted with God not_as a far-off, 
out-of-reach personality, but a God that is present in 
the time of trouble. Job said, "I know that my Re- 
deemer liveth." 

r wonder how many Christians are here, that can 
tell of the experimental acquaintance with God, who 
has given remarkable answers to their prayers, and 
in adversities brought relief as miraculous as that of ^ 
the ravens' relief of the hunger of Elijah. 
5. ^^e know God hy spiritual correspondence, . 

''I know him,'' because we correspond with each 
other. I am a partner in God's divine corporation. 
Again, he is "my Father, and his Son Jesu-s Christ is 
ray elder brother. 

The rest of us, as well as I, who believe and trust in 
him are learning more and more about him, by corre- 
sponding with him. 



230 

First — By the visitation of the Holy Ghost, which 
brings all things to onr remembrance, leads ns into 
all truth, and reveals the secrets of Gtod's love and 
power on the account of Jesus. 

Secondl}^ — The Bible which is the record of the re- 
vealed will of God concerning the human race. 

It is by this correspondence that we know what he 
wills us to do and be ; this is the visible correspond- 
ence of God appealing to all of our natural senses. 

Thirdly — We correspond with God by prayer. 

Prayer is the most direct and practical method of 
correspondence with God. We do not need to under- 
stand the whole Bible, nor do we need to know how 
to write to correspond with God. Those who corre- 
spond with God by prayer know^ him best^— and he 
loves them most. . Prayer is first hand correspondence, 
. and comes from the heart, from the inner springs of 
the soul. 

Prayer is the old and natural road that human na- 
ture understands the best. 

Prayer is the method of correspondence that God 
loves best. And, in fact, if we do not ''know him'' 



231 

vrell enough to correspond with him by prayer — Wr^ 
know him but little by any of the other means. 

He visits and abides, and reveals himself to thos-^ 
who pray — or corresponds without ceasing. 

In my closing remarks, permit me to say, that sinee 
'"I know him," it is the height of my ambition "o 
have others to know him. At the same time I aiii 
sorry to say that we have hundreds, yea. thotisands, 
Avho have once professed to ''know him" and in ar-- 
tions and works they deny him, and keep **him'' in 
the person of the Holy Spirit continually trying to 
get acquainted with them. But — 

' ' Thank God, I 'm not ashamed 

To own his holy name, 
And tell the world that I believe 

By him salvation came/' 

He is my friend, and I will say in life, in death ar:d 
in judgment, that "I KNOAV HIM,'' 



232 



A VAIN AND AMBITIOUS DEACON RETARD- 
ING THE PROGRESS OF THE CHURCH. 



Text: ''I wrote unto the church: hut Diotrephes, 
who loveth to have the pre-eminence among them, re- 
ceiveth vs not/' (3 John 1:9.) 

INTRODUCTION. 

From the teaching of the Bible and various his- 
tories, we learn that it has always been a very diffi- 
cult task for the church to select leaders that will re- 
main loyal and true to their trust. 

Although wiien they are first chosen by the church 
they seem to be m_en possessing the qualifications 
needed to enable them to discharge their duties in 
every particular function of their office; but instead 
of growing better, they grow worse. 

They soon become selfish and full of vain ambition, 
and forget that they are to serve, and not to boss : and 
by so doing they get too big for their office ; and a^ 
the Apostle John says, that *^he wrote unto the 
church, but Diotrephes," who was a false teacher, a 
presbyter, or a deacon, refused to receive the letter; 
and thereby declined to submit to his directions, or 
acknowledge his authority. 



23^ 



We have some deacons today that will not accept 
the ministers of the gospel whom Christ left in cliarge 
of the church as the overseer ; and very often they 
won't even accept the pastor of the church, neither 
his instruction, he to whom the Bible says : ' ' Take 
heed, therefore, unto yourselves, and to all the flock, 
over the which, the Holy Ghost hath made you over- 
seer, to feed the Church of God, which he hath pur- 
chased with his OA\^i blood." (Acts 20:28.) 

They read the Bible, and they clearly understand 
this passage, and then they will not even acknowledge 
the authority of the minister. John says. the cause of 
this is that they "loveth to have the pre-emience.*' 

There is a divine relation between the true ministers 
of Christ and His church that words are inadequate 
to describe ; and it cannot be broken even by death. 

Therefore, 

1. It lias <dicaijs been the desire of true ministers of 

the Gospel to he received hjj the Church of Goeh 

2. The true Church has edways extended a cordial 

invitation to true- ministers of the Gospel, and is 
willing to recieve them at any time. 

3. The proper way to get before the Church is by 

communications. 

Therefore John says, ''I write.'' 

4. Notice to whom the communication was sent. 
Apostle John says: ''I wrote unto the church." 

5. Ofttimes some deacons, false teachers aitd evot 

preachers commit a twofold sin by selfishly re- 
jecting the true minister and claimi)ig that (he 
curch did it. 



234 

The text sa^^s, ''But Diotrephes receiveth us not." 

6. Seeking vain honors is the cause of them commit- 

ting such sins. 

Our text also says that ''Diotrephes, who loveth to 
have the pre-emience among them, receiveth us not.'^ 

7. Any man that is guilty of such is not fit for the 

office, and the immediate removal of them is the 
salvation and success of the church. 

In keeping with the advice or instruction of the 

Apostle Paul, the Church makes choice of pastors and 

deacons that are qualified, and, since they are elected 

upon their qualification, they should be discharged 

upon being found disqualified. Because, 

8. When deacons or false teachers attempt to dictate 

how the church must he run they are out of or- 
der. 

Because the duty of the deacon is to "serve tables," 

viz. : the table of the poor, the table of the pastor and 

the table of the Lord. But the true minister of the 

Gospel is given the entire oversight of the Church, and 

God holds him responsible for the same. 



235 



GIVE THE FALLEN WOMAN A CHANCE. 



Text: '^ Jesus said unto her, neither do I condemn 
thee; go and sin no more/^ (St. John 8:10.) 

INTRODUCTION. 

In giving an introduction to this sermon, it is my 
desire to set forth the equal responsibility of the 
woman by outlines; not technical, but somewhat in 
detail. 

It seems that woman, in the fall of man, shared 
equally the evil consequences of sin. She seems to 
be given the same consciousness as is given to man^ 
except at many instances in the world's events femi- 
nine consciousness seems to be more active and vital 
than masculine. 

At any rate,. since woman bears an equal burden in 
that which degrades, she should bear an equal honor in 
that which elevates. 

Woman's sphere is as universal as that of man's. 
There are differences in the positions which are as- 
signed — but the moral duties are the same. 

Individually considered, a fallen woman should be 
given a helping hand when she repents, in the same 
way and with the same spirit of meekness that we give 
a helping hand to a fallen man. 



236 



If you will carefully read the Holy Scripture, you 
" will find that there is no code in Bible ethics to hold 
her back from the entrance into the yery best society ; 
3^et there are ethics of theology, social caste and reli- 
gious bigotry to the eontrary. 

This ought not to be, but thank God that the Apostle 
Peter tells us that with God there is no respect of 
person. Therefore, we should gixe fallen woman the 
same chance that we giye .fallen man. 

1. The first Gondifion of woman (Eve) he fore the 

fall 

1) She was a perfect wife and companion of Adam 
in the Garden of Eden. 

(2) She was the equal of Adam in material, moral 
and spiritual responsibility. 

(3) She wa8 as happy and perfect as Adam in 
Eden, being made as Adam in the same intellectual 
likeness and moral image of God. 

2. The coneliiion of woman after the fall. 

(1) Through Eye came all of the eyil consequences 
of sin upon woman as u.pon men. 

(2) Woman was treated as inferior to men b}^ the 
society of men until the rise and spread of Chris- 
tianity. 

3. Wheit God requireel of woman to continue in her 

first condition — before the fcdl. 

(1) Obedience — spiritual and natural. 

(2) Religious and domestic deyotion — child bear- 
ino'. 



90-; 



L The cause of iconiairs foil. 
.1) Beguiled by Satan. 
(2) Yielding to temptation. 
■ (3) Vain desires. 
'"). Mem fdl for the some reason woman fell. 

(1) Disobedience — yielding to temptation. 

(2) Vain desires, false ambition. 

6. Man and ivoman became si}iners, both suffering 

death, the natural consee[uences of sin; 

(1) Both the man and the woman alike were ex- 
pelled from Ed-en on the account of sin. 

(2) Man nor woman has the slightest degree of im- 
:uinity natural or acquired from the penalties of sin. 

7. God's decree is, ^-Withou.t the shedding of blood 

th e re is n o re miss ion.'' 

il) The sacrifices of the Levitical ceremonial law 
were duties imposed upon men and' women. 

(2) Both men and women are on the same plan as 
dinners, and Jesus Christ admits them on the same 
plan of forgiveness — "^Yhosesoever sins ye remit, they 
are remitted unto them, and whosesoever sins ye re- 
^lin, they are retained." (St. John 20:23.) 

^. In Adam, the first man, all died, and in Christ, 
the second man, all lived. 
(1) Woman was not excluded from the great spir- 
itual and natural catastrophe any less than man. 
Mankind and womankind were equally involved in 
the fall. ''Death passed upon all m»Mi." 



238 



(2) The redemption of Christ, the second Adam, 
embraced alike all mankind, of every nationality and 
clime. In Christ all have an eqnal opportunity to 
live. 

9. Therefore^ the opportunities of a fallen woman to 

rise is the same as that of a fallen man. 

(1) The law of love is forgiveness on the grounds 
that all men are sinners. It must be clearly seen that 
if the sins of a woman — yoked with a man in the same 
sins — admits the forgiveness and restoration of the 
laan if he repents and refuses the forgiveness and 
restoration of a woman if she repents — is far from 
the spirit of equity and justice, to say nothing of truth 
and mercy. 

(2) The law includes all under sin because of in- 
herent nature of Adam, but grace includes all under 
righteousness because of the nature of Christ inher- 
ited of ' ^ as many as believe on him. ' ' 

10. The ancient cause of woman^s fall. 

(1) The ancient Devil. 

(2) The ancient vain ambition. 

11. The modern cause of ivoman's fall, 

(1) The modern Devil. 

(2) Modern vain ambition. 

12. The ancient cause of man's fall. 

(1) The ancient woman induced by the Devil.^ 

(2) The ancient vain ambition. 

13. The modern cause of man's fall. 



239 



(1) The modern woman inclnced by the Devil. 

(2) Modern vain ambition. 

14. The facts as related in history pertaining to the 

fall and rise of men and tvomen show that each 
has an equal chance to rise, 

(1) Referring to Bible characters : Abraham, Moses, 
Isaac, Jacob, David, Jephtha, Gideon, Paul, Deborah, 
Mary, Dorcas. 

15. Our text shows — that Christ gives fallen woman 

a chxince to rise. Even so, as Christians, we 
should do likewise. 

(1) Examples: The woman in the house of Simon 
the leper, Mary Magdalene, the Samaritan woman, 
and other women to Vvdiom he first appeared after his 
resurrection. 



240 



A SCHOOL FOR IDLERS. 



Text: ^^ Go to the ant, thou sluggard; consider her- 
ivaijs. and be icise.^' (Prov. 6:6.) 

INTRODUCTION. 

The ant is a very small insect or animal : 3Tt she 
possesses wonderful and useful habits. They don't 
only possess the habits, but they put them into con- 
stant practice : so much so that King Solomon noted 
carefully their habits or peculiarities, and referred to 
them as an insect school, or place of learning ; and in 
our text advises that the sluggard go to this school, 
take lessons and be wise. 

It appears to me that in establishing this school, 
God prescribed four principal lessons, and appointed 
nature and its powers as the faculty, to see to it that 
the lessons are properly taught, and that the students, 
gets a clear understanding. 

The course of study is as follows : 

1. Th( Primary Lessons, 

2. Internicdiate Lessons, 

3. Advance Lessons, 

4. Senior Lessoiis. 



241 



By studying these grades of lessons we get the fol- 
lowing information : 

1. The Primary Lessons teach us that we must al- 
ways observe law and order. 

2. From the Intermediate Lessons we learn that 
we are never too small to render service. 

3. In the Advance Lessons we are taught to be in- 
dustrious. 

4. In the Senior Studies we are taught the lesson 
of perseverance. 



242 



HEAVEN SAVINGS BANK & TEUST COMPANY. 



Text: ^'But my God shall supply all your need^ 
according to his riches in glory by Christ Jesus/^ 
(Phil. 4:19.) 

INTRODUCTION. 

In the comparison of God's providence to a. savings 
bank is practical and comprehensive. 

The founder of this bank is the only true God, 
therefore, this bank is perpetually, eternally solvent. 

It was in the beginning of time, and no man can 
tell when that beginning was, that this bank was 
founded. Its capital is wealth unequaled by all of 
the diamonds of Cape 'Colony, all the gold of Califor- 
nia and all the silver of Nevada. 

He who will supply all your needs according to his 
riches in glory by Christ Jesus, is also in co-operation 
with the Holy Ghost. The Father, the Son and the 
Hol}^ Ghost is the divine company who have authority 
to do business. 'Hence, the entire universe is their- 
proprietary j)roperty. 

The relation of each officer to the bank and the dis- 
tribution of labor is fittingly set forth in the outlines. 

In this bank men deposit their wealth of good deeds 
and file their policies of eternal life in the vaults of 



243 



this bank, where elements of time cannot decay; 
•'neither moth nor rust doth corrupt, and where 
thieves do not break through nor steal'' (See Matt. 
6:20), and angels are commissioned to stand guard 
and keep charge, for the good of men wdio are made 
heirs of God and joint heirs with Jesus Christ by 
faith. ''I counsel thee to buy of me gold tried in the 
fire, that thou mayest be rich'* (Rev. 3:18) are the 
terms of heaven's bank officials. ''My God will sup- 
ply all your need, according to his riches in glory by 
Christ Jesus. '^ God's throne of grace affords boun- 
tiful supply — bountiful life. Jesus is the bountiful 
giver of life. No check on his bank is ever dishonored 
for lack of funds. 

1. The Founders of This Bank. ^ 

God the Father, God the Son and God the Holv 
Ghost. 

2. The Name of This Bank. 

Heaven Saving Bank and Trust Company. 

3. The Location of This Bank. 

lie says, "In glory," meaning, iii heaven. 

4 When the Bank Was Estahlishe'd, 

In the beginning, or from the foundation of tlie 
world. 

"In the beginning God created the heaven and the 
(^arth." (Gen. 1:1.) 

"All things were made by him; and without him 
was not anything made that was made." (St. John 
] -3.) 



244 



The morning of the final resurrection the invitation 
will be, '^Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of 
the world.'' (St .Matt. 25:34.) 

5. The Capital of This Bank, 

Its capital cannot be estimated. The text says, it 
is "according to his riches in glory." 

Tli# poet also says, ''My father is rich in houses 
and land." 

6. The Officers of This Bank. 

God the Father is the president and cashier. Jesus 
Christ is a stockholder, depositor and assistant cashier. 
The Holy Ghost is the bookkeeper and chairman of 
the board of directors. 

(1) God, as president and cashier of this bank, 
controls it. Thus the text says, ' " God shall supply all 
our need." 

(2) Jesus Christ as a stockholder, depositor and 
assistant cashier; of him, Paul says, "Though he was 
rich, yet for your sakes he became poor, that ye 
through his poverty might be rich." (2 Cor. 8:9.) 

Jesus said as assistant cashier, "If ye ask anything 
in my name, I will do it." (John 14:14.) 

(3) The Holy Ghost as the bookkeeper and chair- 
man of the board of directors; in recommending him 
as an efficient recorder and a qualified chairman and 
instructor, Jesus Christ says, "The Comforter, which 
is the Holy Ghost, whom the Father will send in my 
name, he shall teach you all things, and bring all 
things to your remembrance, whatsoever I have said 
unto you." (St. John 14:26.) 



245 

Therefore, we can clearly see that the Holy Ghost 
keeps posted the memorandum book of our minds, ac- 
cording to divine regulations. 

Recommending the Holy Ghost as chairman of the 
board of directors, Paul says: ''Likewise the Spirit 
also lielpeth our infirmities ; for we know not what we 
should pray for as we ought ; but the Spirit itself 
maketh intercession for us with groanings which can- 
not be uttered. And he that searcheth the hearts 
knoweth what is the mind of the Spirit, because he 
maketh intercession for the saints according to the 
will of God.'' (Rom. 8:26, 27.) 

7. TJie Terms of the Officers of this Bank never ex- 

pire, 

8. The Board of Directors and Representatiiu s of 

This Bank. 

The Holy Ghost, the chairman of the board; Jesus 
Christ, the bank attorney, together with the ministers 
of the Gospel, constitute the board of directors. 

When Christ had established his Church as a branch 
of heaven, he made his disciples directors, assuring 
them that tlieir work would liave liis ap])roval in 
heaven and on earth: bv saviiig unto them, "I will 



246 

give unto thee the keys of the kingdom of heaven* 

and whatsoever thou shalt bind on earth shall be bound 

in heaven, and whatsoever thou shalt loose on earth 

shall be loosed in heaven/' (Matt. 16:18, 19.) 

9. The Messengers, or Porters, of this bank are 
angels. 

God has angels on earth, and angels in heaven. Re- 
ferring to heavenly angels, David said, ' ' He shall give 
his angels charge over thee, to keep thee in all thy 
ways." (Psalms 91 :11.) 

Referring to God's earthly ^ angels, John said he 
was commanded to write, saying, ''Unto the angel of 
the Church of Ephesus write : These things saith he 
that holdeth the seven stars in his right hand, who 
walketh in the midst of the seven golden candlesticks : 
I know thy works, and thy labour, and thy patience, 
and how thou canst not bear them which are evil ; and 
thou hast tried them which say they are apostles, and 
are not, and hast found them liars. And hast borne, 
and hast patience, and for my name's sake hast la- 
boured, and has not fainted." (Rev. 2:1, 2, 3; see 
also Rev. 3 :1.) 

10. When the Heavenly Messengers violated the laws 
of this bank, they were east out; because they 
ib'ere wnder the law. 



24i 



PREPAREDNESS. 



Text: ^^ Study to sJioiv thyself approveel unto Goel, 
41 workman that neeeleth not to he ashamecly rightly 
(livicling the ivorel of truth, ^^ (2 Tim. 2:15.) 

INTRODUCTION. 

This subject is based upon the proposition that God 
recognizes his faithful followers as soldiers, and as 
such are amenable to all the laws governing military 
affairs pertaining to his kingdom. Nothing demands 
more skill than the pursuit of war ; when the forces of 
opposite ends and characters are opposing each other 
it calls for the display of all the power, and skill and 
heroism that their respective natures can summon. To 
fight the good fight of faith demands ecpiipment and 
preparedness in offensive and defensive weapons and 
armor. 

Therefore, Paul says in another chapter that we 
must put on the whole armor of faith. Many of us 
liave overlooked the fact that we must study even to 
know the use, application and place of our armor 
before we can make it profitable as offensive or de- 
fensive. 

A man wlio liad taken passage on a ship tliat sunk 



■248 



was droy/ned because lie did not know how to put on 
the life belt. He neglected the study of the life belts 
when he had an opportunity — and when the emer- 
^^ency came he was not able to combat the open sea. 
Therefore, he went down, while the rest of the pas- 
sengers were saved, because he had not studied his 
life belt. There are a great many people who have 
Bibles, but only a few knov/ how to use them. 

Many have faith in God's mercy, but doubt his 
power, because they have not studied his power. 

Every attribute of God musf^be studied; for in a 
time of need we should know how to ''put on Christ." 
This is preparedness — ''Take with you the sword of 
the Spirit, which is the word of God, ' ' etc. Then you 
are prepared to stand and withstand, having done all 
to stand. 

1. Two great claims have been laid upon the entire 

universe by two kings, viz.: Gocl, the King of 
Heaven, and Satan, the King of Hell. 

2. To prosecute their claim each has issued an ulti- 

matum to the other, 

3. Each king has established recruiting stations to 

enlist soldiers for their armies. 

4. Each king has estaMished military schools, to pre- 

pare their soldiers for service. 

5. Each kingdom has mobilized a great army on the 

battlefield, pressing their claims regardless of 
cost. 

The saints are fighting for the kingdom of heaven, 

^nd the sinners are fighting for the kingdom of hell. 

Therefore, preparedness is essential to success and 



249 



-3ias become the watcliAvord of the hour. 



Let us notice : 

6. Tlif various ivcapons of ivar used, in ancient, me- 

dieval and modern times. 

(1) In ancient times the following weapons Y\Tre 
used : Stones, clubs, sticks, rocks, bow and arrows, 
sv/ords, shields, ox goards, breastplates, helmets, jave- 
lins, battering rams, slingshots, coats of mail, trum- 
pets, horses, chariots and even jawbones. 

(2) In medieval times the weapons were practically 
the same as those of ancient times, only many im- 
proven-ients v\Tre made, viz. : chariots of iron, fire- 
balls, etc. 

(3) In modern times the Indians had arrows, toma- 
hawks, scalping knives ; but now we have gatling guns, 
rifles, bombs, machine guns, heavy artillery, such as 
cannons, siege guns, motor batteries, sixteen-inch guns, 
seventy-two-millimeter guns, forty-two-centimeter 
guns, field guns, hand grenades, bayonets and torpe- 
does. 

7. Preparedness has become the watchworel of the 

kingdoms^of this ivorld, and since Christ says, 
the world would hate us because we are not of 
the world, yet we are in the world; it is very 
necessary that preparedness be the unchange- 
able motto of the soldiers of ih( Kingdom of 
Il( aven. 

Therefore, Paul says in the language of the text : 
''Study to show thyself approve unto God, a Avorkman 
that needeth not to be ashamed, rightly dividii]g tli.^ 
Avord of trutli.'' 



250 

8. The Christian's ivar is not carnal, hut spiritual, 

9. The Christian army has efficient officers, 

(1) God the Father is the Commander-in-Chief. 

(2) Jesus Christ is the General of the War. 

(3) The Holy Ghost is the Secret ar}' of War. 

10. Hell has mohiUzecl a great army, and heaven is 

calling for soldiers, but they must he prepared 
to pass the rigid examination. 

In the year A. D. 1915 there were thirty thousand 
men applied to the Chicago Recruiting Office for en- 
listment in the United States Army, but only two 
thousand and six hundred of them were accepted. 
The applicants were doubtless as good as any com- 
parable body of young men, who might offer them- 
selves for military service, anywhere in the world; 
but only about one out of every twelve were pre- 
pared to come up to the requirements of the United 
States military re-cpiirements. 

In other words, out of thirty thousand applica- 
tions, only two thousand and six hundred were ac- 
cepted ; and out of two thousand and six hundred 
applicants^ oidy seven hundred and fiftythree men 
were enlisted in the armv. 



251 

This shows that out of thirty thousand men, there 
were only two thousand and six hundred that were 
prepared to make proper applications. 

And after two thousand and six hundred had 
properly applied, only seven hundred and fifty-three 
of them were prepared to come up to the require- 
ments. Because they were unprepared. 

While England, France, Germany and a great 
many other foreign countries give to all of their 
male subjects the necessar}^ military training which 
prepares them for service ; and hence all of their 
men are prepared soldiers. 

These countries just mentioned have adopted a 
very rigid examination, that each applicant must 
pass before they can be accepted as a soldier ; but 
to be a soldier in the spiritual army, you must stand 
a greater examination. 

Notice : 

11. The class of soldiers called for. 

(1) Volunteered or conscript soldiers. '''Choos- 
ing rather to suffer affliction with the people of God, 
than to enjov the i)leasures of ^in for a season." 
(Heb. 11:25.)' 



252 _ ' 

12. Tliose that pass the examination shall he dressed 

in white uniform. 

John was commanded to write to the angel , of 
the Church at Sardis, and tell them that ' ' Thou hast 
a few names even in Sardis which have not defiled 
their garments ; and they shall walk with me in 
white : for they are worthy. He that overcometh the 
same shall be clothed in white raiment." (Rev. 3: 
4, 5.) 

13. The armor or Jxind of tceapons recommended. 

^ Paul says, ''Put on the whole armor of God, that 
ye may be able to stand against the wiles of the 
dcA^il. 

(1) A girdle of truth about your loins. 
' (2) A breast-plate of righteousness. 

(3) Your feet shoded with the preparation of the 
gospel of peace. 

(4) Above all things the shield of faith, to 
quench all the fiery darts of the wicked. 

(5) The helmet of salvation. 

(6) The sword of the spirit, which is the word of 
God. 

(7) Pra^ung always, watching with all persever- 
ance and supplication for all saints.'' (Eph. 6:11. 
18.") - . ■ 



J 



253 



CHRIST FORBIDS THE BINDING OF LIVING 
PRINCIPLES BY DEAD ISSUES. 



Text: ^^ Loose liiniy and lei go," (St. John 11:4.) 
IXTRODUCTIOX, ^ 

Lazarus had been dead ior four days, and Christ 
refused to come to his sick bed, because He wanted 
to manifest His power at the most extreme emer- 
genc.y of one of His most loyal subjects. Therefore 
H^ said to His disciples, ''Lazarus is dead; and I am 
glad for your sakes^ that I was not there, to the ex- 
tent ve mav believe ; nevertheless let us ero unto 
him."' (St.^John 11:14, 15.) 

AYhen Jesus had arrived in Bethany, and met Mary 
and Martha, the mournful and beloved sisters of 
Lazarus, He made His way to the tomb of Lazarus. 
He commanded the stone to be rolled away from 
the door of the perpendicular tomb. He called Laz- 
arus with a loud voice, and the spirit of Lazarus 
rushed forth from the spirit world; somewhere be- 
tween time and eternity, and reunited with the body 
in the tomb ; thus Lazarus was brought back to lit\\ 

His eyes became oj^mi, and he showed all signs 
of a livino: man; Init sometliinsr hindered him from 



254 



moving liis jaws; something hindered him from 
raising his hands; something hindered him from 
stepping off from, or ont of the tomb. What was 
it that hindered him? It was the bandages that 
were wrapped tightly abont his head and jaws, so 
that he could not open his month; the bandages 
wrapped so tightly abont his body, which fastened 
his arms hard by his side, with his hands across his 
breast so that he could not use them ; the bandages 
were wrapped so binding about his loAver limbs that 
he could not step. 

The excited spectators saw that Lazarus was alive, 
but they overlooked the fact that he was bound 
with dead issues ; such as lifeless cloth, or rags, 
serving as bandages, which rendered him unable to 
even be of any use to himself, without some assist- 
ance ; and yet, they stood back wondering why 'he 
does not make further progress. 

'They were wild with excitement, mingled with 
joy and fear, standing back refusing to do what they 
could and should have done for him for whom they 
mourned until Jesus bid them, ''Loose him, and let 
him go.'' 

'"Loose him." for he is alive; ''loose him'' because 
he is useful: "loose him"" because he is harmless; 
''loose him" because he is your same useful friend. 
Let not the ceremonial law stand in your way 
forbidding you to touch a dead body: because he is 
not dead, but he is alive as you are; and he is your 
living brother, citizen and friend. 

The practical lesson is in the fact that men and 
women are too prone to stand back, and wonder 
why Christianity as a living principle, the truest 
philosophy of life, does not make great progress; 



9. 



)0 



wlieii they theniselves liaye bind it with the dead 
issues ol: their own lite. 

But now, I thank God that C'hrist has raised the 
dead body of Judaism to the living man of Chris- 
tianity, and all the old bandages that were needful 
for the dead man, must be taken off of the resur- 
rected man. 

The Jewish sabbath, circumcision, tongues, salva- 
tion by works, dependence upon personal righteous- 
ness, and the religion of morality, are only a few of 
the bandages which hinder the speedy progress of 
Christianity. 

- Race prejudice among Christians is one of th(^ 
most needed bandages to loose. Think of how race 
prejudice hindered Peter, and the kind rebuke given 
him in the vision of animal filled sheet, let down to 
him. Think of how Paul worked to take off the 
dead bandages of Judaism, that the Gentile might 
see the liberty of the gospel, through Jesus Christ 
our Lord, who shall come to judge the workl. 

1. Christ has no ohjfction of thr chad hfing hindfcL 

bccan.sr drad bodies arc uschss. 

2. Thfrr urvrr was a drath without a caus( . 

3. Jfsus knows who is sick, who is dead (Uid th( cacsf 

of thf sanu. 

4. Lazarus was dead, and had bf ( )i buriul for four 

daijs, but Jesus said, Lazarus shaU ris^ ae/ifi)i. 

5. Christ alone can raise the dead. 

6. // we wani our dear ones restored to Uf< il nuist 

need be that we see Jesus, and h< will s( f God 
ih( Fafhn-, and all will be well. 



256 



Jesus said: '^Father, I thank thee, that thou hatli 
always heard me, ... let Lazarus come forth." 

7. CJvrist will not raise our hrofher from the dead un- 

til ivr roll awaij the done. 

8. Whe}i Jesus eonies to raise the deael, he eonimands 

th"^ living, whether friends or foes, to "roll 
awai) the stone. "^ 

9. Vs'hen Jesu.s waives the deael to life, he commands 

tluir fre(dom, and his orders must be obeyed, 
breausf it is contrary to the will of God to bir>d, 
the living. 

10. We arc someiimes slain, buried and declari el un- 

fit for socuty or service ; but if ace di^el in the 
faiih, Jesus will raise us. 
"I am the resurrection and the life," etc. 

11. Evot though we arr affected by various kinds of 
; diseases and so)}ieti}}i(S the result is death, but, 

thank God there is purifying power i)i 'th< 
name of Christ Jesus. 

12. L( t us not look backward : but let us look for- 
* ward (0 the general resurrection when Christ 

shall callfoi- those that sleep i)i Jesus. 



251 



LIGHT WAXTET3. 



Text: ''He caUcd for a light,'' (Act 16:29.) 
IXTRODICTION. 

Light is indispensable to all creatures that have 
eyes. And man consists of a four-fold nature, hence 
he needs more light than any other creature ; for he is 
the masterpiece of God's handiwork. 

The four-fold nature of man is as follows : First, 
the physical man : secondly, the mental man ; thirdly, 
the moral man ; and fourthly, the spiritual man. 
Therefore, the physical man has physical eyes, and 
'needs physical light : the mental man has mental eyes, 
and needs mental light : the moral man has moral eyes, 
and needs moral light, and the spiritual man has spir- 
itual eyes, and needs spirt iual light. 

The jailer of the text was led from one light to the 
other. Hence our text says, ' ' He called for a light. 
This was a physical light to illuminate the physical 
eye. 

When the physical eye was enlightened, then there 
came a mental confusion and darkness, because lie 
realized that his life was jeopardize in the supposed 
escajDe of the prisoners; so much so that he attempted 
to put an end to his own life to avoid being a witness 
to his own humiliation. 



WjiiU^ in mental darkness the jailer atempts suicide, 
'^nd to pre v.^ lit same, the Apostle Paul suddenly 
lihslied upon his mental eye a mental light, by crying 
vdrli a loud voice, saying. ^'Do thyself no harm; for 
V.V are all here. 

Just here he finds himself in a state of moral blind- 
1 ss and confusion, and while desiring the true moral 
iigut, he thinks that the strange extraordinary phe- 
Lomenon is the judgment of God reA^aling the fact 
that his soul is in spiritual darkness, and feeling the 
1 'cd of the spiritual light; therefore in the language 
cf the text, ''He called for a light,'' to illuminate the 
soul, ''and he spring in and came trembling, and fell 
dcvni before Paul and Silas, and brought them out, 
and said. Sirs, what must I do to be saved ? ' ' 

At this time the Apostle Paul and Silas dispersed 
the cloud of doubt that overhung his moral sky, and 
caused the light of the glorious Son of Righteousness 
to burst forth upon his benighted soul, by saying, ''Be- 
lieve on the Lord Jesus Christ, and thou shadt be 
.£?ved, and thy house/* 

Therefore, the jailer obtained life and light l^y be- 
1^,-1 in the na.me of Jesus, and became a light to his 
cwn licnie, and his wife and children saw their way to 
rJ^^ms; ^'and vras baptized, he and all his, straight- 
V/ay." Let us ask ourselves the question: 

I. What is light? 

Light is an illuminator, illustrator, or the agent 
which produces visions. Therefore, 

_\ The dark >iGul of r>ian demands ligJih 

3. L'nicrgnicics reveal the need of light. 

4. UiG sinner canont relieve or disperse the distress 

arid darkitess of his own soul 



159 



I. Light for tJu dar'k mind- or soul is furnishei upon 
application. 

6. When a sinner hegaii to call for a light, s<dvafiou 

is on the way. 

7. The acceptance of the true light forces the con- 

fession of ignorance and si)^. 

">. ^Sound conversion is productive: or r^^jiti s-riajj-nhy 
and good worls. 

Metaphorically speaking. 

\ The true church is God's spiritued power house on 
earth, that supplies the universe "^^/' o^.;;.;^ ,«; 

light, the greatest of all lights. 
G eel's word is the dynamo that gt-nerates the elec- 
irioity : hearing is the electric wire : faith is th-^ eiir- 
I'i-'nt: the heart is the electric jet; the mouiji is the 
automatic self-explanatory meter: repentance is tlie 
• lectric switchboard of the heart : the tongi.ie is the 
dectric button, the ministers of the Gospel are the 
representatives, and the Holy Ghost is the manager. 
This entire outfit is furnished upon proper applica- 
tion. 'Read' Rom. 10:1, to the ISth ver^-/* 



260 



GOD'S EARTH-BORN CHRISTMAS GIFT TO THE 
WORLD. 



Text: ''And she brought forth he?' first-horn son, 
and wrapped him in a sivadeUing cloth, and laid him 
ill a manger ; because there was no room for th^m in 
the inn.'' (Luke 2 :7.) 

INTRODICTIOX. 

In limited or unlimited monarchies the subjects of 
the rulers are given much anxiety and concern if 
the ruling house has no heir to the throne. 

If it is announced that soon the king and the 
queen are expecting a birth in the home, the entire 
nation prays and hopes that the child ^^'ill be a son ; 
and when the son is born, there is national rejoic- 
ing. 

Hence the Jews looked for the birth of their Mes- 
siah-King, and this was their national expectation 
and hope. Even the Hebrew literature was all char- 
acterized with this thought and sentiment. 

Isaiah, the prophet, pointed to a clean declaration 
as he expressed himself in the historic present — bui 
meant the future, when he said, "Unto us a child is 
born, unto us a son is given, and the government 



261 



shall be upon his shoulder : and his name shall be 
called Wonderful. Counselor, the mighty God, the 
everasting Father, the Prince of Peace/' (See Isa. 
9:6.) 

Therefore our text says, ''And she brought forth 
her first-born son.** By this earth-born Christmas 
Gift, God revealed His love to man by the incorna- 
tion of His word, that is. His Son J esus Christ ; 
which was the highest expression of God*s love for 
the world. 

This was the greatest act of God's love and power 
that even angels ever saw. 

The angels always proclaimed the righteousness 
and po^ver of God in the praise, ' * Glory to God. 

They shouted this every time they saw new works 
issuing from the workings of God's power. But 
when they saw 'the divinity of God in the person of 
His only begotten Son swing off, and cling to the 
breast of a sinful germ called woman, they did not 
only cry glory to God, but sung glory to God in 
the highest, and on earth peace, good will toward 
men.*' (Luke 2:14.) 

The low condition of men is most graphically ex- 
pressed in the passage. ''And this shall be a sign 
unto 3^ou: Ye shall find the babe wrapped in swad- 
dling clothes, lying in a manger" (Luke 2:12), 
"because there was no room for them in the inn." 

God's infinite love reached its hand to the lowest 
depth of poverty, in order that the humblest cliild 
of mankind might have hope. Therefore, Jesus 
Christ, the only begotten Son of God, is God's earth 
born Christmas gift to the world. The greatest gii"*c 
the world ever known of. Because : 



262 

1. By this Christmas gift divinity is linked to hu- 

manity. 

Ej this gift, we become heirs of God, and joint 
heirs with Christ Jesus. (See Rom. 8:16, 17.) : 

And John says, '^ Behold, what manner of love the 
Father hath bestowed upon ns, that we should be 
called the sons of God; therefore the world know- 
(^h us not, because it knew him not." (1 John 3 :1.) 
Therefore, we retain an unchangeable relation. 

2. By this Christmas gift the humility of divine love 

is ma7iifested. 

Think of the humility of God's love : God's love not 
a>shamed to enter into the wilest place on earth, to 
find and save the object of its affection. Luke said 
that Peter was incarcerated — but God loved him, 
Jesus defended him — a light shined in the prison. 
Love in the manger; love clothed in rags. 

We are not unmindfulof the fact that even now 
you can find most anything in fine hotels and pal- 
aces but love. 

3. This earth-born Christmas gift is the exalted 

Christy the Prince of Peace. 

Jesus Christ, God's earth-born Christmas gift to 



the world, has sent forth his shaft of love and light 
eminating from the manger and from the cross; tic 
rays thereof have lightened every nation, and now 
the whole earth celebrates his birthday — Christmas. 

Therefore, Peter said: ''The God of onr fathers 
raised np Jesns, whom ye slew and hanged on a tree. 
Him hath God exalted with his right hand to be u 
Prince and a Savior, for to give repentance to Is- 
rael and forgiveness of sins. And we are his wit- 
nesses of these things; and so is also the Holy Ghovr, 
whom God hath given to them that obey him." (Ae^s 
5:30, 31, 32.) 

Paul also said, ''But made himself of no repu'^a- 
tion, and took npon him the form of a servant, and 
was made in the likeness of men: And being found 
in fashion as a man, he humbled himself, and liecame 
obedient unto death, even the death of the cro-s. 
Wherefore God also hath highly exalted him, a:-'i 
given him a name which is above every name. 

That at the name of Jesus every knee should bovv, 
of things in heaven, and things in earth, and things 
under the earth; and that everv touj^-ue should co.:- 



fess that Jesus Christ is Lord, to the glory of God 
the Father/' . (Phil. 2:7, 8, 9, 10, 11.) 

4. Let us see why the twenty-fifth day of December is 

called Christmas, 

The twenty-fifth day of December is celebrated 
the world over as the birthday of Jesus Christ, and 
is called ''Christmas'' because it is said that on this 
day Christ massed himself in a human body, by be- 
ing born of a woman in Bethlehem of Judea, and 
the aiigelic choir from glory furnished music cele- 
brating the same. Hence Paul said, He 'Svas made 
m the likeness of men ; and being found in fashion 
as a man." (Phil. 2:7, 8.) 

Therefore, the two words, viz., ''CHRIST MASS" 
was made one; thus it is called "CHPvISTMAS." 

Among the many titles. He is called ^'Imanuel,'' 
meaning ''God with us." John says, "In the be- 
ginning was the word — and the word was God — and 
the word was made flesh, and dwelled among us," 
etc. 

5. Had not Christ massed himself, he could not have 

become our Redeemer. 

Trulv man had sin, and was in much need of a 



26.1 

Redeemer; yet the law says, ''Without the shedding 
of blood, there is no remission/' 

Therefore, it was absolutely necessary that Christ, 
though a God, a Spirit, must mass himself in a hu- 
man body, that would yield both blood and water; 
in order that he could pay the debt for us; and at 
the same time enable him to possess three witnesses 
in himself, viz., the Spirit, the blood and the vrater. 

When Christ was convincing doubting Thomas. 

he so beautifully and plainly described the diffei-- 

ence between a spirit and a physical body by saying 

to Thomas, '"Behold my hands and my feet, that ic 

is I myself ; handle me, and see ; for a spirit hath not 

flesh and bones, as ye see me have. " ' (Luke 24 :39. ) 

6. We Christians are Christ-like; in the worlcL but 
not of the world; and the world don't know v.<, 
because we are massed. 

This is w^hy we as Christians are wrongfully ac- 
cused by the work! The world don't know us; and 
cannot understand us; yet they try to know and 
judge us by our outward color, and appearance ; 
unconscious of the fact that spiritual things are spir- 
itually discerned. 



266 

But some day the entire world will learn that the 
color of the face, and the outward appearance of n 
man, has nothing to do with the real conditions or 
his heart. Therefore, John says, ''Beloved now are 
we the sons of 'God, " etc. 

7. Christians are massed by believing on Jesus Christ, 

God's earth-born Christmas gift to the world. 

Therefore, this Christmas gift is most precious to 
those that believe on it ; and they shall be with God 
on the cloud. 

Thus the poet says : 

''Twas grace that taught my heart to fear. 

And grace my fear relieved ; 
How^ precious did that grace appear 

The hour I first believed!'' 

Paul says in his message of consolation to the 
Church of the Thessalonians, But I would not have 
3^ou to be ignorant, brethren, concerning them which 
are asleep, that ye sorrow not, even as others which 
have no hope. For if we believe that Jesus died and rose 
again, even so them also which sleep in Jesus will 
God bring with him." (1 Thess. 4:13, 14.) 

8. Truly the Christians in this ivorld are massed as 

Christ was, but ivhen the trump shall sound 
they shall pull off their masses, and be like 
Jesus. 



267 

For this cause Paul says in his letter to the Church 
at Corinth, ''Behold, I shew you a mystery; we shall 
Dot all sleep, but we shall be changed. In a moment, 
in the twinkling of an eye, at the last trump ; for 
the trumpet shall sound, and the dead shall be 
raised incorruptibe, and we shall be changed. For 
his corruptible must put on incorruption, and this 
mortal must put on immortality." (1 Cor. 15:51, 
52, 53.) 

John also says, '"Beloved, now are we the sons of 
God ; and it doth not yet appear what we shall be ; 
but we know that, when he shall appear, we shall 
be like him: for we shall see him as he is." (1 John 
3:2.) 



268 



THE CHURCH HA^^ING TROUBLE BECAUSE Oj^' 

THE IRREGULAR ATTENDANCE OP 

A MEMBER. 



Text: ''But Thomas j one of the twelve y calleel 
Didymus, iveis not with, them ivhen Jesus ceime. 
i The other disciples^ therefore^ seiid uyito Mm, 

We have seen the Lorel. But he said unto them^ 
Except I shall see in his hands the print of the 
nailSy and put my finger into the print of the 
nails, and thrust my hand into his side, I ivils 
not believe/' (St. John 20:24, 25.) 

INTRODUCTION. 

The church has always had its peculiar troublej?, 
emanating from various causes, which has caused it 
to suffer much in many ways. 

The church being an independent government in 
itself, with Jesus as its King, it is divinely author- 
ized to adjust, or settle, its own affairs. Therefore 
Jesus says, ''Moreover if thy brother shall trespai^s 
against thee, go and tell him his fault between thev^ 
and him alone ; if he shall hear thee, thou hast gained 
th^' brother. But if he will not hear thee, then take 



26!) 



with thee one or two more, that in the mouth of two 
or three witnesses every word may be established. 

And if he shall neglect to hear them, tell it unto 
the church: but if he neglect to hear the church, let 
him be unto thee as an heathen man ancl a publican." 
(St. Matt. 18:15, 16, 17.) 

• The Apostle Paul also said, in his letter to th-^ 
Church at Corinth, ''Dare any of you, having a mat- 
ter against another, go to law before the unjust, and 
not before the saints? Do ye not know that the 
saints shall judge the world? And if the world shall 
be judged by you, are ye unworthy to judge the 
smallest matters? 

Know ye not that we shall judge angels' How 
much more things that pertain to this life? If then 
ye have judgment of things pertaining to this life, 
set them to judge who are least esteemed in the 
church."' (1 Cor. 6:1, 2. 3, 4.) 

But of all kind of church trottbles, there is none 
so complicated, or difficult to settle as that whici/i 
is caused by its own members : and especially irreg- 
ular members; because as members of the same 
family, or citizens of the same country, ofttimes in 
attempting to settle matters it restilts into a divis- 
ion: unless the Prince of Peace is the Chief Pr.'- 
siding Officer 

1. Jesus Christ, the Great Shepherd of the sheep, tlu 
head of the church, had just risen from th< 
dead, and sent his disciples word to meet him in 
Galilee; but Thomas wouldn't come. 

^lary Magdalene and the other ^lary were at tho 

>epulchre at the dawn of the day: and thov had 



270 

been commanded by the angel to serve notice on 
the disciples that Jesus had risen from the dead ; 
and goeth before them into Galilee; they immediate- 
ly obeyed, because Matthew says, ''They departed 
quickly from the sepulchre, with fear and great joy, 
biid did run to bring his disciples word/*' (Matt. 
28:8.) 

Matthew also says that Jesus met them and He 
also said unto them, '•'Be not afraid; go tell my 
brethren that they -go into Galilee, and there shall 
they see me.'' (Matt. 28:10.) And our text says: 
''But Thomas ^ ^ ^ was not with them when Jesus 
came." 

2. Thomas could not present any reasonable excuse 
for not being present; because the entire mem- 
bership had been both timely and duly notified 
to be present; and yet Thomas was not there. 

Thomas had plenty time to get there; because, 
Matthew says, that it was just at the dawn of the 
day when the women were notified, and they did not 
delay the message, but "did run to bring the dis- 
ciples word."' (See Mark 16:7.) 

And Thomas could not sav that the women did 



271 

not notify liim, becaii.se Luke kimself said that the 
women ''returned from the sepulchre, and told ail 
these things unto the eleven, and to all the rest/' 

Luke even knew the women by name, and he fur- 
ther said that ''It was Mary Magdaline and Joann>i 
and Mary, the mother of James, and other women 
Avith them, which told these things unto the apos- 
tles.'' 

And Luke frankly confessed that they did not be- 
lieve them^ and that their words seemed to them as 
idle tales. And even this did not justify Thomas in 
not ■ being there ; because had he been interested 
about the matter, as he should have been, he would 
have done as Peter did: weirt and saw for himself; 
and then got back in time for the meeting ; because 
Peter was there. But doubt or unbelief kept Thomas 
away. 

3. The very time every member is necessarily needed 
at the church they are not there. 

Thomas ought to have been there by all means. 
because he wms one of the disciples, a witness, a min- 
ister of the gospel, and he should have been there. 

And, too, it was to his own interest to have been 



272 

there and seen for himself' ; because the resurrection 
of Christ from the dead is the foundation stone that 
sustains and guarantees our salvation. 

This is why Paul says, ^'If there be no resurrec- 
tion of the dead, then is Christ not risen. And if 
Christ be not risen, then is our preaching vain, and. 
your faith is also vain. Yea, and we are found false 
witnesses of God/' (1 Cor. 15:13, 14, 15.) 



27:i 



HAD HE NOT BEEN A THIEF, HE AVOULD NOT 
HAVE SAID IT. 



Text: This he said, not that he eared for the poor^ 
hut because he was a thief .^^ (St. John 12 :6.) 

1. Every thought that's conceived, every Avord 
that's spoken, and every act that's performed, 
springs from a true or false motive. 

2. Only a few people have the ability and moral 
courage to discern the real nature of a motive, and 
declare the same. 

3. All sins are closely related one to the other ; 
but the sins of covetousness, stealing and murdering 

, are jointly connected, and cannot be separated. 

4. The spirit of thiever}^ actuated Judas to at- 
tempt to change the anointing service of the Son 
of God into a business meeting, for the purpose of 
discussing an e'vil contention. 

5. Judas in exhibiting the wrong spirit, offended 
John, the beloved disciple of Jesus; and caused the 
church to stumble. 



274 

6. John in exposing the impure motive of Judajs^^- IJ 
l)ersonated him, and emphaticalh^ said he was a 
thief; but Judas was the cause of it alL 

7. By telling the truth, it sometimes causes us 
to have enemies, and to become very unpopular ; but 
being like John, defenders of the truth, we must- 
tell it, regardless to the cost. 

8. When devils like Judas hood-wdnk the entire 
Church, and the loyal and true Christians can't see 
clear their object, the preacher, like Jesus the Great 
Hhepherd of the sheep, must remove it by speaking 
the truth. 

9. 'It is the chief dut}^ of every Christian to speaL* 
the truth at any and all times ; regardless to friends 
or foes. 

10. I love the truth, and I shall forever defend 
it, because the truth is my emancipator; my friend; 
my brother ; my mother ; my father ; my comfort : 
my lawyer; my doctor; and my all and all. 



275 



THE TRIPLE ELEMENTS OF SUCCESS. 



Text: '^Not slothful in business; fervent in spirit : 
serving the Lord.'' (Rom. 12:11.) 

INTRODUCTIOX. 

In giA^iiig you an introduction to this sermon from 
the text and subject presented, it is done with tlie 
view of linking the minds of the hearers to this great 
truth: that there is such a thing as a gospel of 
^^ Thrift." 

The preaching of a gospel of thrift was clearly 
pronounced throughout the ministry of Jesus Christ 
and the ministry of His apostles. 

Listen to the great declaration of Jesus Christ ; 
the statement rings out the note of thrift so clearly, 
that no one can misunderstand the application, by 
saying, "And every branch in me that beareth frtiit, 
he purgeth it, that it mav bring forth more fruit.'' 
(John 15:2.) 

We shall endeavor to show you that the aim or 
Christianity is to generate the spirit of thrift, and 
that there cannot be consistent Christianity where 
there is economic inconsistency. 

Dear Friends — This subject should take our 



276 



thoughts directly into the busiDess department oi 
religion, which is the department of '^Thrift.'' 

There is a day set apart by the people of the 
United States to be celebrated as '^ Thrift Day." The 
question may come to many of us — ' 'What is thrift ? ' ' 

Thrift means taking the proper care of your earn- 
ings, in a way as to not waste; making use of the 
means that God has given you to improve the condi- 
tion of human society. It includes all means ; means 
of health, education, social station, inherited and 
acquired gifts, money, goods and service. 

1. The first triple element of success is — Enery,- 

Energy must characterize every successful in- 
dividual. For energy to be kept up, there must be 
an ample supply and use of fuel. The tender of the 
locomotive must be kept well supplied with coal, and 
the furnace Sept in good order, if the locomotive is 
to have steam energy enough to pull the long train 
up the grade. 

So a person must have in his body and mind a 
plenty of energy — some call it vitality — it is in sub- 
stance the same. 

Therefore it is an act of thrift to conserve or pre- 
serve one's own vital forces. The health of the 
body should be guarded very carefully; watchful 
care should be taken as to the preparation of the 
food, which is the fuel of the body, used in order 
10 keep up heat and steam energy-to walk, run, vv^ork 
or play. 

No person without energy can be thrifty, and 
when I say this, I mean that the energy of the mind 



277 



must be considered, just as much as you consider 
the energy of the body. 

Therefore we learn : 

(1) That in order to succeed in life, energy is ac- 
quired. 

Allow me to call 3^our attention to a few methods 

of acquiring energy: First, by saving. Have yoii 
ever noticed that when you begin to save money fo:^ 
a rainy day, that the very thought that you have 
^^tarted a bank account gives you more mental en- 
ergy! Why, your mind works more freel}^, and yon 
do your work with more cheer. 

So then experience as a schoolmaster teaches us 
that we acquire energy by accomplishing something. 
When a person looks about him at the fruits of his 
efforts, and see that they are tangible awards for 
his thrift, he is boosted up to a greater degree of 
power for resistance and aggression against fail- 
ures, the foes of success. 

(2) To succeed in life energy must be applied. 
We may have good health for years and years; we 
may be strong of arm and skilled with botli hand 
and head; we may make money as the vulgar term 
expresses it, ''hand over fist,'' ])ut except you apply 
all of your i)hysical energy, all oi' your spiritual en- 
ergy, all of your mental energy, all of your skill of 
hand and head to the task of saving some of your 
earnings for a "rainy day,'' your life is being lived 
ill vain. 

Many of us have not applied our energy to the 
])r()})osition of saving: but we must learn that it is 



not the sense we have, but the sense we use that 
helps us. It is not the money we make, but it is th.^ 
money we save that benefits us. 

2. Tlu second clonnif of success is Business. 

I speak first of business spiritually. If you have 
no business in the affairs of eternity, I am sorry for 
you ; though you may be a Rothschild or a Rockefel- 
ler in the financial world. 

A person ought to be thrifty enough to save his 
own soul. "Thrift" means frugality, saving your 
valuables, husbanding your resources. What is more 
valuable to a man than his own soul? Is not this 
.the finest interrogation proposition you ever heard, 
"For what is a man profited, if he shall gain the 
whole world and lose his own soul? or what shall a 
man give in exchange for his soul?" (Matt. 16:26.; 

So the best method of business is to consider first 
things first — that is. "Seek ye first the kingdom of 
God, and his righteousness: and all these things shail 
be added unto you." (Matt. 6:83.) 

Now, I would advise you to save all the money 
you can, but save your soul first : having done this, 
then go in for all the earthly business that you can 
get: "Not slothful in business: fervent in spirit: 
serving the Lord.'' 

(2) AVe must do business intellectually. 

A matter that is entirely too much overlooked by 
us as a racial group is. we do not look upon intel- 
lectual preparation as a business. 

Some people are illiterate, but is not because they 



21\) 



are ignorant. There are A^ast numbers of us who 
have a splendid discernment of business ; but do not 
succeed because we are too indolent and indifferent 
to make the proper study of the business in which 
we wish to succeed. 

I am often disgusted, at tlie attempt of mauA' coi- 
ored people I see conducting business, as I go about 
through the country, who from every evidence 
around about them, have not made any intellectual 
preparation to properly direct, dignify and magnify 
Their business. 

For an example — I have seen a colored mbu oper- 
rting a grocery store whose intLdlectual qualifica- 
tion was so inconsiderable and liis bigot 3d illiteracy 
was so pronounced, that he ventured to ignore th- 
sign-painter, and painted his ovui signs. 

The signs were simply iiarbarous and ludicrous — 
cap and small lettirrs all mingled in the saine word, 
and the spelling a worse type than the spelling in 
the age of Chaucer. 

^ Much of the commercial investments of our peo- 
ple have been dissipated or scattered more from the 
lack of intellectual ability to manage and perpetuate 
their business than for the lack of dishonesty. There- 
fore a people must be educated intellectually it they 
are to be thrifty: for a fool cannot save, any more 
than a fool can farm or Avash dishes. 

Business intellectually forms the bases for intellec- 
tual duty. Or. in other words, there is such a thing 
as an intellectual duty. So in tlie broad sense oL' 
*' Thrift " it means to srore up knowedge : acquire 
knowledge, seek knowledge, for knowledge is power. 



280 



and power is the fervency of the spirit. Our text 
says, Ave must be "fervent in spirit/' etc. 

(8) We must do business materially. I have 
striven hard to show you that business is of a spir- 
itual nature, and that which is spiritual is: first — - 
and that business is of an intellectual nature ; and 
that matters of intelligence should be considered sec*- 
ond; and we now come to consider the third proposi- 
tion, relative to business, and that is, we should do 
business materially. 

This is last in the affairs of men, because all their 
spiritual and intellectual forces are interested by 
nature, and should be first. 

Accumulation of proj^erty is the last thing a man 
^)egins to do, after he has been reared, trained and 
educated; his next consideration is to accumulate in 
money and property. All of these things of mere 
matter of circumstances pertain to material busi- 
ness. 

We should not be slothful in material business. 
We should be ver^^ energetic in the matter of provid- 
ing material comfort. 

We do not show nor prove contempt upon religion 
by industrial activity; civic prosperity is largely de- 
pendent upon industrial prosperity, and religious 
j)rosperity; and is proved by economy and thrift. 
For "if am^ provide not for liis own, and especially 
for those of his own house, he hath denied the faith, 
vnd is woi'S3 than an infidel." (1 Tim. 5:8.) 

But it is to be kept in mind that material jn^op- 
vrty is not to be understood and made a x^^'O^'^islon 



281 



"for material pleasure: because Paul says, *But she 
■!-hat livetli in pleasure is dead while she liveth, and 
these things give in charge, that they may be blame- 
less/' (1 Tim. 5 :6, 7.) 

3. The tliird cUmeni of success is EiitJiusiasui. 

The term '"Enthusiasm" means a lively interest; 
a passionate ardor; or the brain afire with eagerness 
in favor of a person or a cause. 

(2) To succeed v\'e must have an aggressive en- 
thusiasm. 

Because enthusiasm is a priceless asset in the gal- 
axy of elements of success. I do not mean aggres- 
sion in a bad sense ; but in a good sense. 

Aggression in the sense of taking the initiative 
in work, and in causes that are noble, grand and 
good. 

Enthusiasm is the mother of force: it is next to 
inspiration: it is the inspiration oi nature strength- 
ened by determination. 

The text seems to he especially im])hatic in the 
fact it speaks in such an imperative force: "Not 
slothful in ])usiness; fervent in sp;"'it ; serving the 
Xord.'' 

If you cannot get enthusiastic over your work, you 
cannot perform it willingly. I do not ignore the 
fact that you can be enthusiastic over almost any- 
thing ; but I am not speaking of the enthusiasm which 
is the outgrowth of vain confidence or opinion of a 
person: luit T am speaking of that enthusiasm whicii 



282 



is the infusion and transfusion of the right spirir. 
and the right ambition. 

We cannot save until our minds plans out somo 
method of procedure for the future good of our- 
selves and families. Enthusiasm characterized the 
early ministry of Christ, and it burnt on until the 
close of His ministry. For he began His ministry 
by clearing the temple in the act of driving out the 
nioney-ehangers from its court ; and in the last year 
of His ministry He did the same. (St. John 2:14, 15, 
16; St. Matt. 21:12, 13; St. -Mark 11:15; St. Luke 
19 Ad.) It was written of Him, ''The zeal of thine 
house hath eaten me up.'' (St. John 2:17.) 

We hope that this zeal of thrift will last until it 
eats up every other ambition of subordinate interest. 
I et the zeal to save take hold of us, and last as long 
as our earning power is given to us. 

(2) To succeed we must have the intensity oi:' 
enthusiasm. 

This is a quality that is much needed — it is simply 
the other side of the same subject — enthusiasm. 

Th.e intensity of enthusiasm means — enthusiasm at 
its height — at full stress; at full tension and at full 
strain. 

Do not give up a no])le task ])tcause the difficult^v 
shakes its threatening fist at you. If you are deter- 
mined to save, enthused up to the point to be more 
economical in your domestic and industrial affairs, 
do not abandon the tasli because of some hindrances. 

Let us move up to another round of the ladder 



28i 



that leads towards the goal of succe^ss. Let us still 
strain and tiptoe, and if our hearts fail us not, we 
shall finalh^ obtain our desire. *'This world is one 
great battlefield/' etc. 

Let this passion of thrift be tightly drawn ; ardent, 
keen and earnest. Let us determine from now on 
to make this day the beginning of a thrift era, which 
shall sweep our millions of sons and daughters of 
the future into the golden sunlight of the millennial 
dawn ; when they shall sit down in industrial 
splendor, and tune their lyres to the highest musical 
strain in the praise «of their ancestry, who prepare^l 
for them, though they were yet unborn. 

So in my last appeal, let me persuade you to let 
this text be your guide, "Xot slothful in business; 
fervent in spirit; serving the Lord,'' because it is 
''The trii^le -elements of success." 



284 



AX APPEAL FROM MEN TO GOD. 

(Funeral Sketch.) 



Tej'i: ''My breath is corrupt, mij days are extinct, 
the graves are ready for me/^' (Job. 17:1.) 

INTRODUCTION. 

We notice that Job first speaks of the corruption 
of his breath — he now realizes as never before t]ie 
inortality and perishable nature of that which is 
dearest to us all — "my breath," yet no man can 
give it; as corrupt as it is, it is out of man's power 
to impart it, or restore it when it is gone. 

The faithful physician may tax all the skill of 
materia medica on behalf of his suffering patient, 
but after all, there comes a stage in the develop- 
ment of the case when the appeal to the Great Phy- 
sician is imperative. 

Second. Our text teaches that man's existence is 
of a short duration. No other mortal man can add 
to one's life. We may pray to God that our lives 
be prolonged, as Hezekiah did, and his days were 
prolonged fifteen years. So then "if we desire a long- 
er lease of life, we must appeal to God, the giver and 
sustainer of all life. 



285 



But Avitli man, his earthly life becomes extinct. 
In eternity only is his record eternal. 

Third. We find that Job also realized that the 
graves are open — thus he said : ' ' The graves 
are ready for me.'' When the three kingdoms de- 
cide tha.t we must move, mother earth is every read}^, 
standing with an open door of welcome to receive 
its own — a mother is always ready to receive her 
children. Our dead bodies ''all go into one place: 
all are of the dust, and all turn to the dust again." 
CEccL 3:20.) 

Notice : 

1. The five important reasons why Job makes this 
appeal. 

(1) He says, ''My eye is dim by reason of sor- 
row.'' Which is to say, the organs of sight, by 
which I discern visible objects are failing. 

(2) He says, "^ly members are as a shadow." 
Which is to sa}^ that the various parts of his physi- 
cal or natural body are passing away like a shadow. 

(3) He says, ''^ly days are past.", Which is to 
say, my days upon the earth are behind me. 

(4) He says, ''^My purposes are broken off.'' 
AVhich means that my earthly intentions are ruined 
by death. 

(5) He says, ''Even the thoughts of my heart are 
broken." Which means that the safe operator of 
his soul, that will not suffer a judgment to be passed 
nor even a resolution to be adopted without a cause: 
or in other words, tlie balance wheel that regulates the 
Avit, understanding, love, courage, grief and nl^as" 



286 



lire for natural or material things are mined. 
Notice: 

2. The foundation upon ivhich Joh confined his ap- 
peal. 

Our text says (1) ^'My breath is corrupt.'' That 
is to say, the air I recieve and discharge by my body, 
by the dislocation and compression of the lungs to 
gradual!}^ infuse life to the soul, is consumed, spent, 
defiled, spoiled, polluted^ offensive^ filthy and of an 
unsavory nature. 

(2) ''My days are extinct.'' "Which means, my 
days are ended. 

(3) ''The graves are ready for me." The revised 
version reads thus — ''The grave is ready for me." 

Notice : 

3. By what authority Job was ordered to move. 

(1) Job was a ware of the fact that he was a pil- 
grim, in an unfrieudly world. 

(2) Job knew that God had decreed that this 
world be governed by the laws of nature. 

(3) Job also knew that mother nature had or- 
ganized or divided this Avorld into three kingdoms, 
viz. : 

(a^ The animal kingdom. 

(b) The vegetable kingdom. 

(c) The mineral kingdom. 

4. By personal experience Job realized that these 

three kvigdoms are empowered to enact such 
laws, to govern their subjects, that ivill not con- 
flict with the general laws of nature. 



287 



5. Thesr kingdoms hold fimd]) mrciinqs and d^ cid- 

who can stay, and who nuist move. 

6. In these meetings the^ejuestion of who can stay, or 

must move, is decided by votes cast by legal 

voters of these kingdoms. 

Everything that these kingdoms are composed ot:' 
are legal, qualified voters ; and there must be a. 
unanimous vote of all the voters of these kingdoms 
against an individual, or individuals, before they are 
compeled to move. 

7. After these three kingdoms have voted unani- 

mously that a tenant yjiust move: in keeping 
with the general law of nature, death must conn 
and serve the writ of possession upon the ten- 
ant before being forced to move. 

8. Whe)i the three kingdoms of this world castt d a 

unanimous vote against Job, lu at once made a)( 
appeal. 

Appealing from the courts or powers of the king- 
doms of this world, to the Great Judge of the Su- 
preme Court of the Universe, saying, ''^My breath is 
corrupt, my days are extinct, the grave is ready for 
me," etc. 

9. /// addition to this appeal Job })iak(s a rr(iu(sf. 
''Oh, that Thou wouldst hide me in the grave, thai 

thou wouldst keep me secret, intil thy wrath be past. 
that thou wouklst appoint me a set time, and remem- 
ber me.*' (Job 14:13.) 

10. Job, realizing that he must movi\ ))i'ik^s })u ntitni 

01 Jus witness a)(d his t'ut}n'( ho^m . 



288 

^'Behold, my witness is in hcavcMi." 

11. Job also Ininr thai hr would he tri((l accordit'fj 
to his work on r( cord : and sp(aks of flu simo . 

Thus he says, "My record is on high." (.Joh 16: 

11)..) 

/// (oiiclusioii — 

It is a fact, that we all must appear in the judg- 
inent, to aceouut for. the (U^eds done in our bodies: 
tliereiore, we sliould search our records, and h(^ sure 
ihat our records are clear, and then wten the king 
r,.ms of this world decide against us, we can appeal 
our case, and lu^ satisfied. 



289 



THE CHURCH— GOD'S :\IEDn\AI OF REVELA- 
TION, 



Ted: ''And flu. angd of the Lord apprarrd unto 
him in a flame of fin, out of the midst of ihr hush ; 
and he looked^ and behold, the bush buDird wiHi fire, 
and the bush was not consumed.'' (Exodus 3 :2. > 

IXTRODLCriOX. 

W'heii God had determined to besiege Egypt ])y a 
revival of hope and faith among his ])eople, H? be- 
gan the revelation of Himself to his servant by fire 
in a bnsh. 

Egypt is a typical figure of the sinful world, or the 
sinful neighborhood ; and when God decides to besiege 
Satan and the power of darkness^ He begins the 
^iege by setting on fire the zeal, brightening the 
hope and stimulating the faith of His Church. 

But first cS all — the preacher must meet God. and 
have a fie:»"y experience with Him: hold a fitry cori- 
Tersation written on his heart in words of fire. 

He must pull off the shoe^ of selfishness, and stand 
firm and complete on the pillar and ground of truth. 
Then the preacher is prepared to take up the doc- 
trine of God; though his dutv mav lav throucrh a 



290 



path of danger, he must realize that the fire ot God's 
heavenly love will protect and guide him; and Avheu 
he is fearful and uncertain as what is best to do, 
there- is a voice that speaks out of the burning busii 
of his conscience, and tells him what to do, how to 
do and when to do. 

The bush also is typical of the Church when God 
displays His love to mankind l)y a flame of fire, 
that burns and shines, but does not consume. 

God's justice will sometimes punish His own way- 
ward servants; but theiie is always so much kind- 
ness in His justice, and such vastness in His 
mercy, that the fire ot* His justice never consumes; 
but purifies, rectifies, perpetuates and strengthen;-'. 

The church is God's medium ol revelation to man. 

The Shekinah of His presence stood as a fiery pil- 
low over the mercy seat in the Tabernacle ; it fol- 
lowed the ark of the covenant, and manifested itself 
when Solomon prayed in the dedication of the Tem- 
ple, when it filled the house with smoke. 

It »Ct on fire the altar of Elijah, and burnt up 
both meat, stones and dust. It dropped twice from 
heaven on behalf of Elisha and consumed his ene- 
mies. 

Jesus talked to the disciples on their Avay to Em- 
maus until their hearts burned ; and on the day Pente- 
cost the Christian Church was set on fire, and be- 
came a burning bush, and it has been burning ever 
5 ince , and it will continue to burn until the w^orld 
shall be set aflame in the defense of the truth, and 
the kingdoms of this world shall become the kingdom 
of our Lord and his Christ. 



291 



1. When God gets recidy to reveal himself or to make 

known his ivill he sets something on fire, 

'^Behold the bush burned with fire." , 

(a) By so doing Grod got the attention of Moses, 
called him, and made him a qualified leader. 

(b) The leader instructed. 

(c) The church inspired. 

2. Whatever is touched by supernatural fire from 

God is attractive and exalfed. ''The bush ex- 
alted," etc. 

(a) An angel appeared ^'in a flame of fire, out of 
the midst of the bush, ' ' a typical figure of the church. 

(b) A preacher employed to lead and to feed. 

(c) The 'Church — a holy place, cleansed or puri- 
fied with fire. 

3. That which has been touched with divine fire en- 

dures, 

''And behold, the bush burned with fire, and the 
bush was not consumed. ' ' This shows, 

(a) The churcll eternal in its existence. 

(b) The church attractive in its glory. 

(c) The church — salvation in its mission. 

(d) The church-^its character — seven golden can- 
dlesticks. 



292 



A -COMMAND IX LIFE, AND A REWARD IN 
DEATH. 



Text: ''Be thou faithful u)ito deaths and I will give 
thee a erown of life/' (Rev. 2:10.) 

INTRODUCTION. 

1. Our text is a command and a promise from 
God by John to the Church. 

2. Every command from God is followed by a, 
promise; and His promises are accompanied with 
commands. 

3. God's promises^are as sure as His word. 

4:. The sublime incomprehensible nature of relig- 
ion consists of duty, and aside from duty there is no 
religion. 

5. Therefore, the Christian's life is not merely a 
life of profession, but a life of service. 

6. A crown of life is the reward that God has 
promised to give on conditions. 

7. If we are ''faithful unto death" we will be 
carried home to heaven, and given a crown of life. 



298 



BIPOSIXG UPON GOD'S PATIENCE AND 
MERCY. 



Text: ^'Because sentence against an evil ivorlx is 
-not executed speedily, therefore the heart of sons of 
men is fully set to do evil/' (Eccl. 8:11.) 

INTRODUCTIOX. 

In this world there are various kinds of wicked- 
ness ; and some of them we might say are very pe- 
culiar : such as mistaken ideas of the various rela- 
Tions of life, which causes a number of us to sin by 
negligence. 

Such ideas are carnal; and as long as we allovv^ 
these ideas to exist, or predominate within our 
breast, they will keep us continually imposing upon 
God's patience ancl mercy. Xow, let us see who is 
l^atience and who is mercy. 

Patience is that grace or attribute of God, which 
causes Him to bear and wait on us with constancy 
and calmness of mind, when we are wilfully going 
against His will; and not even considering Him as 
God. 

Mercy is that essential perfection in God whereby 
He pities and relieves the miseries of His creatures. 



294 



(See Psalms 100:5; Titus 3:5.) 

Thus we find that patience and mercy are two of 
the most distinguishing glories of God's divine char- 
acter. This is Avhy Solomon, the wisest of men in 
his days, proclaims in the language of the text, ''Be- 
cause sentence against an evil work is not executed 
speedily, therefore the heart of the sons of men is 
fully set to do evil." 

So this text teaclies us — 

1. .Thai God has pronounced a sentence^ against sin. 

2. The execution of the penalty for sin as usual is 

long suspended^ or indefinitely postponed. 
And, 

3. By indefinitely postponing the execution of the 

penalty for sin, it emboldens the sinners in com- 
mitting crimes. 

Now, let us consider the first thought : 
1. Thed God has pronounced a sentence against sin, 

God hates sin. In other words, He is angry with 
tlie wicked each day. But God's anger is not a pas- 
sion, but a principle ; or simply a determination to 
punish evildoers. 

Notice the reasons why God hates sin: 

(1) Because sin degrades the soul of men. 

(2) Because sin defiles the soul. 

(3) Because sin robs us of the likeness of God. 

(4) Because sin carries us from the presence of 
God. 

(5) Last, but not least, because sin destroys both 
soul and body. 

Since sin brings about such - deplorable conse- 
quences, and produces such untold misery; it is 



295 



l)omicl to be punislied : because the justice of God, 
which is essential to the perfection of His charac- 
ter, will not allow sin to escape punishment. 

Of course there are ministers, deacons, deaconesses, 
Sunday school superintendents, presidents of vari- 
ous auxiliaries and professed leaders of religious in- 
stitutions that will allow members of the church, 
and their religious bodies to sin in various ways, sucli 
as dancing, drinking, strong drinks, playing cards, 
beer-drinking, singing love songs, etc., to go unpun- 
ished : and say that it's no harm: but thank Ood. 
Jesus sees all we do, and liears all we say; and ex- 
cept we get right with God, the sentence is bounil 
to be executed. 

Therefore God savs, ^'The soul that sinneth it shall 
die." 

Examining the history of mankind we will find 
that God has always punished sin. But the text 
says that simply ''Because sentence against an evil 
vrork is not executed speedily, therefore the heart oT 
the sons of men is fully set to do evil." 

2. The execution of the penalty for sin as usual is 
long suspended or indefinitely postponed, 

God has suspended the execution against evih 
(h)ers, until they shall have reached the extreme 
stage of sin. and then God will put an end to their 
course. 

In the text Solomon says, "Because sentene-3 
against an evil work is not executed speedily, there- 
fore the heart of the sons of men is fullv set to do 
evil." 



296 



This shows plaiiilr the works of patience and 
mercy, the loving attributes of God. 

God allowed Noah to warn the world one hundred 
iuid twenty years before the flood; yet He destroyed 
the world by water. Sometimes we wonder why 
God does not immediately punish sinners ; but if 
God would immediately execute' the penalty for sin, 
it would destroy the free agency of men; \iid life 
Avould not be a state of probation; and obediene(^ 
would not be a free voluntary test of love; but it 
would be service obtained by force. And, too, man- 
kind is so mysteriously intermingled, associated o:* 
blended together, until it is almost impossible for 
God to strike one individual wdthout affecting others. 
And God is so just until He will not destroy the 
righteous with the wicked. 

God would rather spare a thousand sinners thaii 
to injure one Christian. 

Therefore He said to Lot, ^'If you can find tcji 
righteous people in Sodom, I w^ill save the city." 

When Lot failed in his effort, God said to the 
angel, ''Don't you execute the sentence until Lot and 
his family are preserved. 

When sinners and so-called Christians or members 
of the church, are violating every promise of the 
covenant they made God, and still God allows them 
to live, we must acknowledge that God is good, and 
full of patience and mercy. Now let us see why 
God delays the execution against sinners: God de- 
la^^s the execution against the wicked in order that 
while the execution against the criminal is pending. 



297 



a petition for pardon may arrive. In other words, 
while life continues, the sinner may repent. Thus the 
poet says, ''While the lamp holds out to burn, the 
vilest sinner may return.'' 

When Adam violated the law of God, mercy plead 
lor him until Jesus Christ went on man's bond; and 
toda}^ Jesus is on sinners' bond: saying, ''I have 
postponed the execution against you, to allow you a 
chance to get right with God. 

Perhaps something may break the charm of their 
tancy, or perhaps some means of grace untried mav 
break their stony hearts.'' 

3. By indefnitely postponing the execution of the 
penalty for sui, it emboldens the sinners in co}n- 
mitting crimes. 

This is why the text says, ''Therefore the heart of 
the sons of men is fidly set to do evil." 

Man is a rational creature, and he has learned that 
self-preservation is the first lav^ of nature ; therefore 
he undertakes to justify his sinful actions by giving 
them a color of reason; and in doing this Satan help-v 
him, by furnishing excuses, in order to deaden, or 
keep dow^n the pains of their guilty conscience; 
which authorizes and strengthens their sinful pas- 
sion. And Satan continues to do this initil he drifts 
men into a state of letharg}^ and depravity, and 
this turns divine mercy into presumptions, and causes, 
men to abuse the patit nee and mercv of God. 

I tell you, friends, it is a dangerous thing to im- 
pose upon the mercy and patience of God; becausf^ 
delaying the wrath of God does not diminish it. 

The farther a stone falls, the harder the blow. 



298 



Therefore, God says, ''Because I have called, and ye 
refused, I have stretched out my hand, and no man 
regarded ; but ye have set at naught all m}^ counsel, 
and would none of my reproof. I also will laugh at 
your calamity; I will mock when your fear cometh. 
When your fear cometh as desolation, and your de- 
struction cometh as a whirlwind, when distress and an- 
guish cometh upon you, then shall they call upon 
me, and 'I will not answer ; they shall seek me early, 
but they shall not find me. 

For they hated knawedge, and did not choose 
the fear of the Lord ! They would none of my coun- 
sel; they despised all my reproof. Therefore they 
shall eat of the fruit of their own way, and be filled 
with their own devices. For the turning away of 
the simpk shall slay them, and the prosperity of 
fools shall destroy them. 

But whoso hearkeneth unto me shall dwell safeh^, 
and shall be quiet from fear of evil." (Prov. 1:24 to 
33.) 

Jesus also said to His disciples, ''Go and preach, 
and whosoever shall not receive you, nor hear you, 
when ye depart thence, shake off the dust under 
your feet for a testimony against them. Verily T 
say unto you, it shall be more tolerable for Sodom 
and Gomorrha in the day of judgment than for that 
city." (St. Mark 6:11.) 

So, dear sinners, let me persuade you to come bold- 
ly to a throne of grace, with a believing heart, and 
say, "Lord, I have provoked thy justice by imposing 
upon thy patience and mercy; but if thou will be 
favorable to such an ungrateful wretch as I am, for- 
give me for my sins, and accept the remains of my 



299 



sinful life ; I will serve you as long as the lamp of 
life holds out to burn." 

Or 3^ou might say in the language of the poet, 
^^Show pity, Lord, Lord, forgive,'' etc. Because 
judgment day is fast approaching. 



300 



CHANGE YOUR MTXD OR DIE. 



Text: '^ Except ye repent, ye shall likewise perish. ^^ 
(St. Luke 13:3.) 

INTRODUCTION, 

Self-delusion and self-rigliteousness are two sins 
that play a great part in shaping the final 
destiny of sinners. They soon become to feel (1) . 
that their ways are right^. (Prov. 14:12.) (2) They 
think they are better than others. (Luke 18; 
11.) (3) They think- they are above adversity. 
(Prov. 10:6.) (4) That by their temporal gifts, etc., 
they are entitled to heaven. (Matt. 7 :21, 22.) (5j 
They don't think that God will punish them tor their 
sinsl (Psalms 10:11; Jer. 5:12.) (6) They think 
that their lives are prolonged.. (Isa. 56:12; Luke 
12:19: Jas. '4:13.) (7) They wilfully rejects the 
righteousness of God. (Rom. 10:3.) And these sins 
^cause them to become self-willed and stubborn. 

Therefore, tliey won't hear God, and they resist 
the Holy Spirit. They stiffen their necks a^id harden 
their hearts, and iirstead of going forwprd they go 
backward. (Read Prov. 1:24; 1 Sam. 8:19;^ Jer. 
44:16: Zech. 7:11; Deut. 21:18, 19; 31 :27 ; P-. 78:8; 



I 



301 

Acts 7:51; Xeh. 9:16; 2 CTiron. 36:13; Jer. 7:21.) 

From these lessons we learn that sin is a con- 
tagious disease, that destroys both soul and body; 
and it has spread the world over, and there is only 
one remedy by which it can be cured. 

Jesus gave this remedy when he met those Gali- 
leans, justifying themselves, and charging others 
as being grave sinners; because unfortunately for 
some others, Pilate the governor, had put them to 
death. . and the tower of Siloam fell and killed eigh- 
teen persons, but fortunate for the Galilean,, 
through the mercies of God, their lives were spared 
'c\ little while longer. 

But Jesus had them to know that such an argu- 
ment would not stand in the judgment. Or in other 
words, He had them to know that self-delusion and 
v^elf-righteousness would not stand in the sight of 
God, by saying, "Except ye repent, ye shall all like- 
wise perish." Which is to say, i'Except you change 
your minds, you all must die." 

1. Repentance is heaven^s sfanclard prescription pre- 
pared for sin-sick souls; and it contains three 
different ingredients; viz., conviction, confes- 
sion and forsake niiig, 

(1) The first ingredient is conviction. 

(a) Conviction is the work of the Holy Spirit, 

wrought in the :_art of the unbeliever, through 
believers. 

This is done to alter the sinner's opinion of him- 
self, and to reduce his estimation of his own char: 
acter, so that he vail consider God. And it is abso- 
lutely necessary that this prescription contain this 



302 r ' 

jiigredient, because no one will yield and accept 
Jesus until they have been shown the necessity of 
so doing. 

(b) Conviction is the eye-opener of the soul. 
Sinners are spiritually blind, and they cannot see 

the danger before them. Therefore it is necessarj^ 
that the eyes of their souls be opened. 

Isaiah saj^s, ''His watchmen are blind; they are 
ignorant, they are dumb dogs, they cannot bark; 
sleeping, Iving down, loving to slumber." (Isa. 
56:10.) 

(c) Faith is the eyes of the soul ; the soul has two 
eyes, viz., historical ^faith and evangelical faith. 

The historical eye of the soul gradually opens iu 
proportion as we obtain a historical knowledge of 
God. Historical faith comes before repentance; but 
this kind of faith will not saA^e the soul of man ; but 
the evangelical eye of the soul, invariably opens aft- 
er repentance, and this faith will save to the utter- 
most. 

(2) The second ingredient in this prescription is 
confession. 

AVe cannot cover up, nor hide our sins from God; 
neither can we be forgiven for our sins, until we 
confess them. Solomon says, "He that covereth his 
sins shall not prosper; but whoso confesseth and for- 
saketh them shall have mercy." (Prov. 28:13.) 

John says, ''If we confess our sins, he is faithful 
and just to forgive us our sins ,and to cleanse us 
from all unrighteousness." (1 John 1:9.) 

(3) Forsaking is the third ingredient in the pre- 
scription. 



I 



30:: 



Forsaking means to abandon^ turn from, or refus'\ 
It is useless to simply get sorry and confess our 
sins, and then not forsake tliem ; but we must be 
sorry, confess and then forsake our sins. 

Therefore, God says, ''Let the wicked forsake 
his way and the unrighteous man his thought, and 
let him return unto the Lord, and he will have mercy 
upon him, and to our God, for he will abundantly 
pardon." (Isa. 55:7.) So these three ingredients 
constitute heaven's standard prescription for sin- 
dck souls; and it is a full treatment, called repent- 
ance, or a chance of mind. 

2. . True repentance is a pardoning petition from the 

soul to God, 

3. True repentance means to '^change trains and di- 

rection,^^ 

Get off the downward train, and get on the up- 
ward train. The downward train is going to hell, 
but the upward train is going to heaven." 

4. The season of repentance is right now. 

The Scripture says, ''Today if ye will hear his 
voice, harden not your he~art." (Isa. 95 :T, S.) 

5. Repentance is a special command from God to 

meet the emergency of the souls of men, and for 
severed reasons it deserves our immediate con- 
sideration, 

(1) Because sin is an infinite evil. 

(2) Because sin is offensive to God. 

(3) Because sin is injurious to us. 

(4) Because sin dooms us to hell. 

Therefore, Jesus says, ''Except ye rejH^nt, ye shall 



304 



all likewise perish.'' Or in other vrords, ''You must" 
change your mind or die.*' And God affirmed it by 
saving, "The soul that sinneth, it shall die.'' (Eze- 
kiel 18:20.) 

6. True repentance brings faiih in Christy and it 

must be preached. 

John preached repentance until he was put in 
prison, and then Jesus comes to Galilee, and his iext 
^yas, ''The time is fulfilled and the kingdom of God. 
is at hand: repent ve, and believe the gospel.'' (St. 
Mark 1:15.) 

7. Sinners must change their mind, or they must die, 

both temporal and eterncd, 

A temporal death is the separation of the sxuL 
from the body. God says, "For dust thou art, and 
unto dust shall thou return.'' (Gen. 3:19.) 

Eternal death is the perpetual separation of the 
soul from God's presence and glory, to live in hell 
with Satan and his angels. David says, ''The wicked 
shall be turned into hell, and all the nations that 
forget God." (Psalms 9 :17.) 

John says, ''In that day, the sea, death and hell 
shall give up their dead, and shall be cast in a lake 
of fire." (Rev. 20:12, 13, 14.) 

In conclusion: Sinners, if you will repent, heaxea 
Avill rejoice with you, and your soul will live and 
never die. 

Jesus says, ''Joy shall be in heaven over one ••in- 
ner that repenteth, more than over ninety and nine 
just persons, which need no repentace." fLiike 
15:7.) 

Xov\% make vour choice, of life or death. 



305 



AVHAT TIME IS IT \ 



Text: ^"Watchman, what of the night? The ivatcJi- 
man said, the morning eonieth^ and also the night/' 
(Isa. 21:11, 12.) 

IXTRODUCTIOX. 

The watch tower was indispensable to the safety 
of ancient cities. They were located upon the wails 
of the cities. They rung the curfew or soii-ided 
the trumpet at the end of the Avatch of three hours 
each. 

Time was measured by the hour glass, and the 
sun dial. But the prophet here speaks of a ^varjh- 
man of another character,^ and a different work. The 
watchman that Isaiah refers to is the watchman that 
God has put upon the walls of time to watch For thi^ 
souls of men; and to watch the trend of the various 
kinds of events, and to ring the curfew, or sound 
the troumpet by lifting up his voice, and cry aloud, 
predicting what the people and nations must reap 
according to their sowing. ''Let him declare whcit 
he seeth." 

The watchman for the souls of men is obligated 
to pronounce the truth, even though it be painful to 



306 



himself and his hearers. He must pronounce jnjlg- 
ment upon the courses of wickedness, and advise 
expedents even though it involves his own interest, 
and cross the wills and wound the pride of the 
transgressors. 

1. To he an efficient iveitcJiman one must honor his 

commission, 

(1) By having faith in it. 

(2) By accepting it. 

(3) By faithfully occupying the position. 

2. A true watchman is edways on the lookout. 

(1) For the friends of the cause. 

(2) For the enemies to the cause. 

(3) Tell what he sees regardless to cost. 
''Let him declare what he seeth." 

3. A watchman must he resolute and hold. 

(1) For right against wrong. 

(2) In duty even though it leads along the path, 
of danger. 

(3) To the end of life's joarney — to the reward. 

4. Weitchmen must know the dial of time, in order 

to declare the same. 

Therefore Paul says, ''Study to show thyself," etc. 
Notice: 

5. The answer given hij the watchman. 

"The morning cometh," which means that the 
Sun of Righteousness is rising, and lighting up 
the world. 

(1) With gospel privileges. 



307 



(2) AYitli industrial opportunities. 

(3) AYith intellectual progress. 

6. A watchman must he able to eleclare- the present 
and the future. 

It is not enough to simply tell the present, but 
vratchman should know the future. Therefore, the 
watchman said. "The morning cometh, and also the 
night.'"' 

This is a warning to us. that dark nights of sor- 
row and trouble is bound to come ; and the condi- 
tions of the country will be as follows: 

(1) Social unrest. 

(2) Political corruption. 

(3) Devastation and war. 



308 



CARRY THE NEAVS HOME. 

(Missionary Sermon.) 



Text: ^^ Go liomc to thy friends^ and tell them how 
great things the Lord hath done for thee, and heith had 
compassion on thee/' (St. Mark 5:19.) 

INTRODUCTION. 

It seems that the first impulse of a new convert is 
to desire to go to heaven right away. The rapture 
of soul is so overwhelming when it is just set free 
from the thraldom of sin, that the only inclination of 
the mind is to enjoy it. 

But one has more to do than to shout it out. We 
feel so good over it at first that we are inclined to 
l)e self-centered — but it is news too good to keep 
for ourselves alone. We must tell it out. 

Jesus refuses the request of the 'converted lunatic 
to follow Him ; because that he would rather for 
him to ''go home and tell ^ ^' ^' friends how great 
things the Lord hath done =^ ^' ^ and hath had com- 
passion on him. '^ The Lord desires for us to stay 
here in this world as long as we can stay — just to 
tell the story of the cross to a perishing world. 

We are witnesses of God's kindness and tender 



309 



mercies. The lunatic did much more good by tell- 
ing the groups of friends who gathered around him 
about Jesus' great power, love and compassion, 
causing them to seek Jesus for salvation, than he 
could have done if he had been just following up 
Jesus, just simplv boosting Jesus for personal ben- 
efit he had received. 

1. Our first duty as Christians i^to see to it that the 
purifying poicef of Christianity 'began in our 
own homes. 



^o- 



(a) This is a duty that we owe first to God, sec 
ondly to our country, and thirdly to ourselves. 

One among the many reasons is (b) Because it is 
a well established fact that no village, town, city, 
county, state or nation can be purer than its homes. 

2. Therefore, the home is the manufacturing plant 

for everything under the sun. 

Viz., the Church, the gambling den, the red light 
district, the saloon, the blind tigers, the dancing hall, 
the various theatres, both moral and immoral places, 
and all these things are striving through their mis- 
sionaries to supply their wants. 

3. Christ J{}ieu' that the only way to supply the nent 

of the Church was to make home missionarif s. 

Therefore he said to the maji that had once po>- 
sessed an unclean spirit, and had dwelled among 
the tombs in Gadarene, ''Go home to thy friends 
and tell them how great things the Lord hath done 
tor thee," etc. 

■In other words, don't follow me rejoicing, bur 
first, go carrv the news home. 



310 

4. Home misionaries are most needed and cannot he 

dispensed with, 

(1) Because it is absolutely impossible for any 
concern to prosper or grow without home missionaries. 

5. Therefore, the Church cannot succeed without 

home missionaries, 

(1) Because it is in the home that the seed of 
righteousness must be sown. *For this cause Solomon 
said, ^^ Train the child in the way it should go, eind 
tvhen it is old it will not depart from it/^ 

Now, let us notice the importance of the home 
missionaries. 

6. No home can he ahsolutely pure in its influence 

without having Jesus as its center. 

For this cause Paul said in his epistle to the CoUos- 
sians, 'Thrist is all in all." (See Col. 3:11.) ' 

When Jesus is invited into our families or homes, 
He says, ''seek ye first the kingdom of God (seek 
first the Avill of God) and his righteousness (which 
is faith in the perfection and divine nature of God), 
and all these things shall be added unto you." (See 
Matt. 6:33.) 

7. Therefore, Jesus is saying unto us now, go home to 

thy friends, and tell them how great things th-' 
Lord hath done for thee. 

8. Please permit me to ash this question, ivho among 

ns have kept this command F 

Last, but not least, allow me to ask this question: 



311 



5i. Ho^r )iU(}()j of ijOK will promise mc, ili^' Clmf'li 
(Did God, that from this day you will go hor^ic. 
and hf a missionary for Jesus by cayryiiiq the 
i'ews of the cross to your relatives and friends- 

In conclusion — 

Tell them God so loved the workl that he gave his 
only begotten Son that whosoever believeth m him 
should not perish but have everlasting life. {'St! 
John 3 :16. ) And continue to tell them of the story or 
the Cross. 



312 



GOD'S METHOD OF DOING BUSINESS. 

T(xi: "^He said, bring fh())i hiihcr to mr. And h< 
commanded the miiltifude to sit down on the grass, (md 
took the five loaves, and the two fishes, and looJnng 
up to heaven^ he blessed, and braJxe. and gav( Ihe 
loaves to his disciples, and the disciples io the muli»- 
tudr. 




INTBODUCTIOX. 

Jesus Christ was the wisdom and the power of 
God reflected in human nature. God gave Jesus to 
])e a perfect pattern lor men. and a perfect pattern 
oi Him in his divine nature and good works. 

God's method of doing business has always beeii 
introduced by a pattern. He has never been satis- 
fied with an effete or a chaotic and unorganized 
order, neither in mind nor matter. For when the 
earth was without form and void, and darkness was 
upon the face of the deep. He said. ''Let there be 
light." 



313 



Light is a source of life and energy. By it God 
gave Noah a pattern of the Ark, and Moses a pat- 
tern of the Tabernacle and the fnrnitnre of the Tab- 
ernacle. God is in no degree a partner Avith ignor- 
ance and disorder. 

Salvation is a pnrpos? and plan of- God. It seems 
to have been God's chief business after man's fall 
to construct a plan for his restoration and salvation 
or redemption. 

He left angels behind to come and see about it. 
It must have been -a loving Father who did leave 
His happy abode to come and look for a lost and an 
unworthy child — but the voice of God was heard 
walking in the garden, asking, **AVhat is it that 
thou hast done ? ' ' 

Now. all the arrangemenis God has made accord- 
ing to the patriarch and according ^to the law of 
Moses and according to grace and truth by Jesus 
Christ shows how perfect and reliable is God's sys- 
tem, and hovr wise are His business methods. 

1. The first mfihod of God\s businrss dealing is or- 
eler. 

God never allows anything to proceed in a disor- 
derly manner. Note what the text reveals to us of 
Christ's plan in the feeding ot the five thousand. 

(a; Christ shows His sympathy for the mnltitud-^* 
before they complained of- their needs. He thought 
about them before they thought about themselves, as 
far as earthly or temporal provision was concerned. 
They were so absorbed in making Him King, and 
praising Him, that rhey had given no thought of the 
distance they were from the market places, and from 
their homes. 



314 



Emotion often gets the advantage of judgment — 
but when emotion dies, the body and mind suffer if 
judgment has not presided and provided. 

Therefore, happiness without judgment is not the 
work of the Holy Ghost. But God understands how 
unbusinesslike we are, how defenseless and vain we 
are. He thinks for us, and provides for the hour of 
our dire need when we are with Him. 

They-^the multitude — had not cried for bread ; 
but Jesus knew the hour would soon come that their 
minds would revert to their bodily refreshment ; and 
that a stampede and great suffering would be the re- 
sult. Thus in inquiring for food beforehand is a won- 
derful evidence of God's business foresight and 
methodic providence, "For the Heavenly Father 
knoweth what you stand in need of before ye ask 
Him. 

Then Christ proceeds to inquire about food in a 
quiet manner. He makes no alarm. After finding 
an insufficient supply of food, He still makes nj 
alarm even about that; but quiets the fears and anx- 
iety of His disciples. Thus He preserves order by 
guarding the order among the people that He ha::. 

2. Tlie second method of God^s business deeding is 
system, 

(1) The food must be secured. 
(2)' The disciples must be entrusted with v!u" di,-^- 
tribution of the food. 

(3) The people must be made to sit down on the 
grass. The grass was a good enough seat — ^God'.^ 
natural carpet. 

(4) The people must be placed in groups of flf- 
ti(\s. This was after the order of tl:e old militarv 



315 



system of fifty soldiers to a company, ready for ac- 
tion in drill or in war. 

In this manner ever}^ person conld be easily seeii ; 
no one in the great multitude could be overlooked. 
Each person could see wliat was going on, and look 
at Christ and His workers, and there could be no 
mistake as to who was doing the feeding, and the 
serving. In this way everybody was getting credit 
for being with Jesus, for everybody was considered. 

Jesus considers all the people who are at church 
with Him ; and His unfailing business method will 
provide the bread of life for every one present. 

It is always good to be wuth Jesus. Though our 
supply be small, He can and wuU greatly increase 
our bounty according to the riches of His grace. 

3. The third method of God's business deeding is 
economy. 

Economy is God's method of giving comfort and 
sustaining business. 

After all were fed, He said, ''Gather up the frag- 
ments," and there were twelve basketfuls picked up. 
Take up the fragments that nothing be lost. 

God don't want to waste anything, because .noth- 
ing should be wasted. 

Waste is the cause of nine-tenths of all the misery 
in tlie world. ''An awful waste makes an awful 
want,'-' says a writer. 

We ought to get busy and save the fragments. 
Look at the men and women who once were healthy, 
vigorous and strorig ; who once were the leaders in 
their community, but ]iow they have become frag- 
ments of sin. Shall we throw them away? No, W(^ 
should go out and gather them in. Open wide the 



316 



door of welcome, and let them into God's vineyard 
to work. 

The best Avorkers in the church of all lands and 
ages have been the fragments picked up by Christian 
workers. 

John B. C4onch was a notorious drunkard. A Chris- 
tian friend went after him, and brought him to 
Christ, and he became the greatest temperance lec- 
turer in America. 



It pays to pick up the fragments. 



311 



GOD PLEADING FOR REALITY 



Text: ^*T]ie prophet that hath a dream, let him 
tell a dream; and he that hath my word, let him speak 
my worel faithfully. What is the chaff to the wheat, 
said the Lord.'' (Jer. 23:28.) 

IXTRODrCTIOX, 

Tlie text teaches that there is a striking contrast 
even in prophetical ranks. Some trne prophets, and 
some false' prophets. The false prophets were going 
about telling dreams, while the true prophets were 
going about declaring the truth. 

These false prophets were continually teliing the 
people dreams, and when they would stumi)le upon 
the truth, they would try to shun it, and give ease 
to their condemned conscience by dealing in pious 
platitudes, telling of the "burden of the Lord." 

Eventually Jeremiah got tired of their hypocrisy, 
and mockingly told them that they^were the ''Ifiir- 
den of the Lord." It is cpiite necessary to tell men 
when they are wrong, and when they are rigli' 
1. A}nj one that practices an artificial religion, i.. 
prophfsjj dr(ams, sleepy fancies and ima-ginc 



318 

We are not opposed to making literal or temporal 
illustrations, because in erecting a building of any 
note, all builders must build a scaffold, but the scaf- 
fold is not a part of the building, and when the 
building is completed, the scaffold is torn down, and 
the material often used for other purposes. 

Jesus Christ, the world's greatest architect, in 
building His kingdom in the hearts of men scaft' olded 
with parables, illustrative pictures, etc., but in con- 
clusion of the whole matter, these scaffolds were 
torn down, and only the truth allowed to remain 
standing. 

When we build such scaffolds, we should not leave 
anything standing, but the main building — the prin- 
ciples of righteousness. 

2. Prophets should not play upon the fancy of the 
people in order to grow popular; hut they 
ought to sound a true note, even though they 
he rejected. 

Somt prophets play to the gallery, because the 
majority of the people want the truth sugar-coated. 

'I cannot understand how some people can suffer 
a lie to be told as plain and common as language can 
make it, but the truth, they can hardly stand ior i: 
to be hinted. They say the speaker is too common, 
but God loves the plain truth, and He wants it told 
in iK^ality and with power. 



3. A rj: 


■// /^ (/ dreaiih'^ cnid pj': 


Ir :. ^ 


: 'he ivord of God. 


Wp r-^PM-^r 


r ^.....- t]^, vrcre] .f'Oo 


i1 . 




we iHii-i ivM' 


j\\ ill w !i;);ii ^\ ^- 



319 



words, we must ''be persuaded" before we can de- 
clare it to be the genuine truth. 

4. There is as much difference in dreams and the 
word of Gody as there is in chaff and wheat. 

The Lord is looking for wheat, even more insist- 
mtlv than the speculators. 

Men may deal in chaff, or the margin, but God 
wants the actual goods delivered — *' wheat." 

John the Baptist proclaimed the coming of Jesus 
Christ; said: ''He will gather His wheat into 
the garner; but he will burn up the chaff witli un- 
quenchable fire." (Matt. 3:12.) 

David in describing the state of the ungodly, said, 
"They are like the chaff which the wind driveth 
away." Therefore God asks, "What is the chaff to 
the wheat r' 

Of course chaff has its temporary uses, but who 
wants to fill his storehouse with chaff? Yet some 
men do that very thing. 

Thus Isaiah asks. "Wherefore do ye spend money 
for that which is not bread, and your labor for that 
which satisfieth not?" (Isa. 55.2.) 

Babies have gone without milk because the money 
was spent for beer. And lying prophets call beer 
"liquid bread." 

A number of young Esaus have sold their birth- 
rights for a mess of pottage. 

The prodigal son soon "came to himself," and 
sighed for the good wheat lands on his father's es- 
tate, and quickly adopted this resolution, "I will 
arise and go to my father," etc. 

5. The most essentud thing in a man's life is Chris- 
tian character. 



320 



The souls of men and vromen need to be saved: 
s^aid the things of the world are not essential to sal- 
vation. 

A person may look well, but the beauty of Absa- 
Jom was his snare, and the locks which were his pride 
brought destruction to him. 

Athletic prowess cannot save, because Samson 
carried away the gates of Gaza, but Delilah got the 
secret of his strength, and he became a beast of 
burden. 

Wealth won't save, because the young man wenr 
away from Jesus sorrowful, because he had great 
possessions. 

Education is not essential to salvation, because 
the wise Solomon flattered by the Queen of Slieba, 
sowed the seeds of skepticism, idolatry and national 
decay for his foolish son to reap. He said, ''A^good 
name is rather to be chosen than great riches.'' 
(Prov. 22:1.) But if the good name is only worldly 
fame, or reputation, it is only chaff. 

God has so arranged it, that winds of persecution 
separate His wheat from the chaff, 
6. Beal character cannot he clestrojjecl by fire nor 
death. 

This is called true wdieat. The nation refused .such 
vrheat as Christ and kept such chaff as Barabbas ; 
hut when wheat is thrown out into good ground, it 
brings forth a bountiful harvest. 

Therefore Jesus says, ''Except a corn of w^heat fall 
into the ground and die, it abideth alone; but if it 
die, it bringeth forth much fruit." (St. John 12 :24.) 

And John says in his revelation, ''I counsel thee to 
buy of me gold tried in the fire, that thou mayest 
le^'ich," (Rev. 3:18.) 



321 



Therefore we can plainly see that **'the blood of 
the martyrs is the seed of the church/' But the 
blood of Jesus Christ is the life of the seed. For 
this cause Christ says, ''Because I live, ye shall 
live,al&o/ ' 

7. The character fheif GoeJ ivanis is not eletermineel by 

racieiL reifional nor Utered tests: but by good 
ivories. 

Jesus says, ''Xot every one that saith unto mr,' 
Lord, Lord, shall enter into the kingdom of heaven : 
but he that doeth the will of my Father who is in 
heaven. ' ' 

Again He says, "By their fruits ye shall know 
them. " 

Therefore. 

8. The real life that God wants is a life characterized 

by the Holy Sjnrit. 

God is a Spirit : and they that worship him must 
worship him in spirit and in truth.'' (St. John 4:24.) 

Jesus was declared to be Son of God after His bap- 
tism. He said to His disciples, ''But ye shall receive 
power after the Holy Spirit is come upon you." 

So God wants real Christians, that are led by thi^ 
Holy Spirit. 

Therefore we should let the worUl know that we 
are real Christians. AVe should tell it in words: tell 
it in songs, tell it in signs, tell it in deeds; tell it on 
the streets, tell it in the home, tell it to your friends, 
tell it to your enemies, and above all things, don't 
tell it in the* way some one else may think you ought 
to tell, but tell it in your own way. 

By so doing we j^lease th,-^ T.ord. Tliuse tlie Scrip- 



322 



ture says, ^'Wlien a man\5 ways please the Lord, Ho 
inaketli even his enemies to he at peace with him.'' 



HOPELESSNESS. 



Text: ''No hope/' (Eph. 2:12.) 
INTRODUCTION. 

"'No hope'' is the saddest note that can be sound- 
ed in any language. No physical fire can be as pain- 
ful to the ph^^sical body as the conscientiousness of 
''No hope" adds pangs to the immortal soul to one 
ihat has ''no hope,'' 

''The righteous has hope in his death," but the 
wicked has "no hope" in life, nor in death. 

Worldly hope withers and dies, but that true hope 
which consists of a desire and belief in Christ Jesus 
keeps us looking forward with an expectation of a 
better day. 

When a ship is sinking, and the pumps have been 
v/orked to no avail against the inflowing water, the 
captain cries "No hope!" a thrill of .terror is sent 
throughout the ship, and there is a stampede of the 
jiassengers for lifeboats. 

The trouble is they have "No hope" in the sink- 



323 

mg. But in Jesus Christ there is safety. 

Over 5,800 years ago the old ship of humanity 
sprung a leak through Aclam ; but Jesus, by the same 
ship, is able and will save all who abide with Him on 
board. 

About 1,800 years ago Jesus went down in the 
hull of the ship, stopped the leak, and bids all pas- 
sengers to stay on board with Him, and trust no 
other lifeboat. 

But with many there is ''no hope,*' and the plea 
is disregarded. ''Except ye abide in the ship, ye 
cannot be saved.' ' 
. Notice the sad fate of all who have no hope : 

1. ''No hope''— 

(a) In the plan of redemption. 

(b) In the atonement. ^ 

(c) In the resurrection. 

2. 



3. 



"^ 


hope" — 


(a) 


111 the Bible. 


(b) 


Ill the chiireh 


(c) 


In God. 


":s 


hope" — 


fa) 


111 prayer. 


(b) 


Ill sickness. 


(e) 


In death. 


(d)' 


In .judgment. 



324 



LIFE IS TESTING TIME. 



Text: '^ He that is faithful in that which is least 
is faithful also in much; and he that is unjust in tlie 
very least is unjust also in much/ ^ (St. Luke 16:10.) 

INTRODUCTION. 

A wise, experienced man who desires a business 
manager, would not select a man who had failed, or 
dealt unjustly in attempting to manage a smaller 
business ; because a man who has been unjust ni his 
treatment or dealing in a small subordinate position 
is not capable or worthy to preside or act as super- 
intendent in a greater position. 

Ckrist taught his disciples in this text or parable 
that faithfulness and righteousness in small affairs 
are commonly accepted as a good promise of faithful- 
ness and righteousness in larger affairs. 

'In other words, dirist te^iclies us by this parabh^ 
that he accepts the faith iuljiess of men and womt^u 
as a bond, or a guarantee of good faith. 

Therefore the text says, "He, that is faithful ii) 
that which is the least is faithful also in much; and 



325 



he that is unjust in the least is unjust aleso in much. " 
As proof of this fact, Jesus in this parable tells of 
a rich man, who had a steward or business man- 
ager, and he was informed that said steward had 
vrasted his goods, and the master called him in ques- 
tion concerning ^ame, and requested of him an ac- 
count of his stewardship informing him at the same 
time that he ma}^ be discharged. 

In the vast hour of extremity the steward, just 
stopped to consider that he was simply on trial, and 
by being unfaithful he could not stand the test. 

Now, at this extreme end. or his last hours on trial, 
he asked this question, ''What shall I do?" Why I 
have wasted my Lord's prcfperty; therefore 1 am 
guilty of the charge, and I have not even laid up in 
store anything for myself. ''I cannot dig," or, in 
other words, my physical condition is too weak for 
manual labor; and I am ashamed to beg. 

Finally he said, ''I am resolved what to do." The 
original graphically represents the adoption of a 
resolution that suddenly flashed in his mind. 

Therefore he said, ''T have it mapped out in mind, 
and I know now what to do. ' ' Before I turn over my 
books, or make my report, I will call up those who 
are indebted to my lord, and change or reduce the ac- 
counts that I have against them, and by so doing, i 
will make friends of them, and then when I am cast- 
ed out they will take me in, and care for me. 

So then he called them separately or privately and 
the steward said unto him, ''How much owest thou 
my lord?" The indebtor answered, "An hundred 
measures of oil." The measure here is the Hebrev/ 
bath, containing from eight to nine gallons. And 
the goods he had purchased was olive oil, which was 



326 

one of the principal products of Palestine. 

Hence this shows that the debtor was charged with 
about eight or nine hundred gallons of oil. 

But the stew^ard said unto him, ''Take thy bill, 
and sit down quickly, and write fifty," which shows 
a reduction of fifty per cent. 

The steward then called another debtor and asked 
him, ''How much owest thouT' * The debtor an- 
swered, "An hundred measures of wheat." A He- 
brew measure of grain was equal to from ten to 
twelve bushels. Therefore he owed for ten or twelve 
bushels of wheat. The steward said to him, "Take 
thy bill, and write fourscore," which was a reduc- 
tion of twenty per cent. 

This transaction came to the ears of his lord, and 
his lord "commended him," because he had done 
-v/isely, "for the children of this world are in their 
generation wiser than the children of light." No- 
tice, if 3^ou please, 

1. The contrast between the children of this ivorlcl 
enid the chilelren oj light. 

If the children of this- world with the spirit of 
selfishness will stop and consider the importance of 
making temporal preparation for the future, how 
much more should the children of light with the 
spirit of righteousness stop and consider the impor- 
tance of making suitable and happy selection for the 
future home of their souls? 

Knowing that God has promised us that if we be 
faithful over a few things, he will make us ruler over 
many. The key of the entire parable is simply thi?, : 
The steward had overcharged the tenants, and put 
the surplus in his own pocket, an emergency daring 



327 



liim in the face, he felt the need of friends: ajid this 
<:aused him to take a short cut to popularity, by 
marking the tenants at a lower figure, and giving a 
correct statement of their indebtedness. 
By this parable we are also taught that, 

2. God is the Rich Owner of the rniverse^ and ice are 

his steivards, or business nieinagers, filling posi- 
tions of trusty eind some day we yjiust report. 

This is why Paul said in writing to the Hebrew.^. 
"And as it is appointed unto men once to die, but 
after this the judgment'' (See Hebrews 9:27.;) 

St. John the divine said in writing some among the 
many things that he saw, concerning the heavenly 
city, and the things to come; he said that he fell 
down to worship before the feet of the angel that 
showed him these things; and he said unto me (re- 
ferring to Jesus 's coming, '^Seal not the sayings of the 
prophecy of this book ; for the time is at hand. He that 
is unjust, let him be unjust still ; and he which is filthy 
let him be filthy still ; and he that is righteous, let 
him be righteous still; and he that is holy, Jet him 
be holy still. And behold, I come- quickly ; and my 
reward is with me, to give every man according as 
his work shall be. I am Alpha and Omega, the be- 
ginning and the end, the first and the last." (See 
Rev. 22 :10, 11, 12, 13.) 

And Jesus says that if we be faithful over a fev/ 
ihings, he will make us ruler over many. 

Now, let us see what has God trusted in our hands. 

3. God has given us time'. 

That is why Paul writing to the Ephesian bretli- 
ren, said. Awake, thou that sleepest, and arise from 



328 



the dead and Christ shall give the light." (Eph. 
5:14.) 

Paul did not only want to awake and receive the 
light, but he further said, ''See then that you walk 
circumspectly, not as fools, but as wise, redeeming 
the time, because the days are evil." (Eph. 5 :15-16.) 

He also said, ''Wherefore be ye not unwise but un- 
derstand what the will of the Lord is." (Eph. 5 :17.) 

Solomon, the wisest man of his day, was looking 
forward to this day about 1,000 years before the writ- 
ing of this letter, and doubtless he could not see as 
clearly as Paul, but he said, "Wisdom is the prin- 
cipal thing ; therefore get wisdom, and with all thy 
getting get understanding." (Prov. 4:7.) 

4. God has given lis an opporfuniiy. 

For this Paul said to the Galatian brethrea: "As 
we have therefore opportunity, let us do good unto 
all men, especiallv unto them who are of the house- 
hold of faith." (Gal. 6:10.) 

Now let us notice : 

5. The various oppori unities we have, 

(a) Temporal opportunities. 

(b) Spiritual opportunities. 

We have these opportunities both at home and 
abroad. , 

6. Time and opportunitij is all tve needy and ive 

should make good use of them, for we are all 
on tried and must report hy and by. 
In conclusion — 

Let us admonish one another to prepare our re- 
port because God is going to call for it. 



329 



GOD^S GREATEST PROMISE TO HIS PEOPLE. 



Text: '^My presence shall go with thee, and I wi'l 
give thee rest/^ (Exodus 33:14.) 

IXTRODUCTIOX. 

The Israelites are the chosen people of God. and 
they were at the time of the writing of this text 
down in the land of Egypt, serving under hard task- 
masters, according to the command of Pharaoii. 

They were treated so very cruel until they btgaii 
to cry unto the Lord, and also their groans, whic^i 
is the language of the soul, went up to God for de- 
liverance. Finally the Lord called Moses out of th»3 
burning bush and said : 

/'I have surely seen the affliction of my people 
which are in Egypt, and have heard their cry by rea- 
son of their taskmasters ; for I know their sorrow.N, 
and I am come down to deliver them out of the liancis 
of the Egyptians, and to bring them up out of that 
land unto a good land and a large, unto a land flow- 
ing vdth milk and honey: unto the^place of ihe Ca- 
naanites, and the Hittites, and the Amorites, and the 
Perizzites, and the Hivites, and the Jebusites, now, 
therefore, behold, the cry of the children of ls]'a(4 



330 

is come unto me, and I have also seen the oppres- 
sion wherewith the Egyptians oppress them. Come 
now therefore, and I will send thee unto Pharaoh, 
that thou mayest bring forth my people, the chil- 
dren of Israel, out of Egypt." (See Exodus 3:7, 
8, 9, 10.) 

Moses dreaded the task, and called God in ques- 
tion by saying, Who am I that I shall go unto Pha- 
raoh, and that I should bring the children ot Israel 
out of Egypt? God encouraged Moses by saying, 
"Certainly I wall be with thee.'' Moses yet consider- 
ing the matter so closely, until he beheld in his mind 
with the mind's eye, such a vivid picture of the situa- 
tion until he felt unworthy or unequal to the task, and 
called God in question the second time concerning 
this matter, saying: 

^'Behold when I come unto the children of Israel, 
and shall say unto them, The Lord of your fathers 
hath sent me unto you, and they shall say to me, what 
is his name ? what shall I say unto them ? ' ' God an- . 
swered Moses by saying. ''I am that I am ^ ^ ^_ Then 
thou shall say unto the children of Israel, I am hath 
sent me unto you." (See Ex. 3 :11, 12, 13, 14.) 

When Moses and Aaron delivered the message, 
Pharaoh chideth it, saying, ''Who is the Lord, that I 
should obe}^ His voice to let Israel go? I know not 
the Lord, neither will I let Israel go." (Ex. 5 :2.) 

After Pharaoh had repeatedly refused to harkei] 
unto the command of God, he was brought down and 
was made surrender to the will of God. Finally 
Moses while wearied struck the most trying time of 
his life when God got angry with his people, saying, 
'^ Moses, say unto the children of Israel, ye are a 
stiff-necked people ; I will come up in the midst of 



331 



thee in a moment and consume thee/ 'etc. (Ex. 
33:5.) 

I am unable to say what would have been the final 
results had God not had a familiar talk with Moses 
face to face, in the tabernacle and concluded by sav- 
ing to him, in the language of the text : 

''My presence shall go with thee, and I will givo 
thee rest.'' 

Moses, expressing his loftiness to go without God, 
said. If thy presence go not with me, carry us not up 
hence. For how shall it be known that we are thy 
people unless thou go with us? When we read of 
the histor}" of the Israelites and understand fully 
God's greatest promise to his people, our very soul 
hopes for joy, and the better we understand his word 
the more familiar he talks to us. So much so until 
we er}^: I wish this war was over and yet some- 
times like Moses we call him in question time after 
time, because we w^ant to be sure. But God informs 
us as he did Moses that he would show mercy upon 
us, an give us a rock by him upon which we shall 
stand (that is, his word), and hold familiar conver- 
sations with us ; but when he pass by he would cover 
us with his hand, and that we shalt see the back parts 
but not his face. For we cannot see his face and live. 

Now, let us notice : 

1. The Journey of the Israelites, 

(a) They had to travel from Egypt to Canaan. 
From a land of slavery to a land of freedom. 
(2) They were traveling through a dark wiklei'- 
ness. 

(a) *A dangerous land. 

(b) A land of trials. 



332 

(c) A land of difficulties. 

(d) A land where their enemies were pursuing 
them. 

(3) But they were traveling to Canaan. 

(a) Canaan is a land of freedom. 

(b) Canaan is a land of rest. 

(c) Canaan is a land of peace and happiness. 

(d) Canaan is a land to which they had a legal 
right, because it was promised to their fathers. No- 
tice how they were encouraged to make the trip. 

2. The first proposition in GocVs greatest promise to 

liis people is: 

'"My presence shall go with thee." 

(1) Of course I gave you Moses as your visible 
leader. 

(2) I gave you Aaron to minister unto you., 

(3) I gave Joshua to assist Moses and Aaron. 

• (4) I gave you two members of the upper region 
to serve you, which is cloud and fire. 

But these are simply agents of mine given to act 
in certain capacities. 

"But my presence shall be with thee/' to strength- 
en and protect you. 

Notice : 

3. The second proposition in God'S greatest promise 

to his people is: 

''And I wilL give thee rest." 

(1) Rest from toiling. 

(2) Rest from conflicts. 

(3) Rest from trouble. 

(4) Rest from fear. 

(5) Rest from suffering and affliction. 



333 



In conclusion — 

AYe Christians are the ciiosen people of God, and 
■his world is not our resting place (Mic. 2:15.), but 
we are travelers, traveling through this world of 
trouble to a heavenly land, and today God says to us, 

"ily presence shall go with thee, and I will give thee 
rest." And when we consider that part of the host 
has crossed the flood, and part are crossing now, 
with this great promise in view, we should travel on ; 
and God will be with us through the journey scene 
of life, and then we shall enter into an everlasting 
rest. A glorious rest. (Isa. 11:10.) 

A refreshing rest. (Isa. 28:12.) 

Best in love. (Zeph. 3:17.) 

Eest from trouble. 2 Thess. 1 :T. 

Rest for the soul. (Psalm 116 :7.) 

Rest for establishers and praisers. (Isa. 62:7.) 

Perfect rest. 
. We are sure of this rest because Jesus says : 

'^Come unto me all ye that labor and are heavy 
laden, and I will give you rest. Take my yoke upon 
you and learn of me; for I am meek and lowly in 
heart : Ye shall find rest unto vour soul. " (See Mati. 
11:28, 29.) 

Arid St. John in his Revelation says : 

''And I heard a voice from heaven saying unto me, 
write, blessed are the dead which die in the Lord 
from henceforth, yea, saith the spirit, that they may 
rest from their labours : and their works do follow 

them.'' (See Rev. 14:13.) 

And the Apostle Paul says, ''There remaineth a 

rest for the people of God."* (See Heb. ^^^^^ 



334 



THE VALUE OF A VISION. 



Text: ''Where there is no vision^ the people per- 
ish. '\(Prov. 29:18.) 

INTRODUCTION. 

1. Every man that has ever amounted to any- 
thing had a vision. Alexander the Great, Caesar, Co- 
lumbus, Raphael, Angelo, Robert Fulton,'^ Eli Whit- 
ney, Edison, Bell, Fred Douglass and Booker T. 
Washington, all were great men because they had a 
vision. 

2. Every nation must have a vision or perish. 
Babylon, Assyria and Ninevah perished because they 
had no vision. 

The colonists had a vision of liberty and at once 
threw off the yoke of slavery, put on them by Great 
Britain. 

3. No man or class of men can better the condi- 
tions of a country, state, county, cit}^, town nor vil- 
lage without having a vision. 

4. Whenever a church began to grow spiritualh^ 
weak, it is because the membership fails to see vis- 
ions. 



335 

5. Sometimes tlie ministers of the gos])e] get 
wrong because they lost their vision. 

6. Visions are the propelling power of the chureii 
and the saving power of the nation. 

Where there is no appreciation of the plan of re- 
demption the people get wild and riotous. 

7. The reason we are Christians is because we 
had a vision of a better life. 

8. The reason I am preaching the gospel is be- 
cause I had a vision and a call. 

In Conclusion' — 

Let us pray for a man and better vision of Christ^ 
JesuSj and we won't see the Devil so often in his 
wicked wavs. 



336 



DRIVE ON, UNTIL I GIVE FURTHER ORDERS. 



Text: ^^Brive and go forward, slack not thij rid- 
ing for me, except I bid thee/^ (2 Kings 4:24.) 

INTRODUCTION. 

Our sermon is taken from tlie acts of a woman oi 
Slimiem, called Shunemite^ a woman of Elislia's clay 
and time. Slie is called in the Bible "a great wom- 
an.'' She was a great woman according to God's 
standard of greatness; this woman was not a polit- 
ical militant traveling np and down the country, 
screaking about woman's suffrage, and a woman's 
sphere, but her greatness was in that she possessed 
a majestic spirit of self -culture, family edification, 
pastorial support, church mission, benevolence and 
unswerving faith in God. 

I thank the Hol}^ Spirit for bringing to my mind 
this unimpeachable Bible character as a background, 
for this sermon picture that it is my pleasure and 
God's will to put on the canvas before your eyes. 

We learn by the example of the Shunemite woman 
that before we can be able to give effective driving 
orders, we must have faith in God. 



1. Faith^s orders are self-propelling. 

Self-propelling is faith in God that drives self to 
Christian's duties; let the duties be to bear pains, or- 
to enjoy pleasure; that faith that drives us to give 
as well as to receive ; to labor as well as to rest ; to 
do good to others as well as having others to do good 
to us. 

Let us note the self-propelling power of this wom- 
an. We know that all self-propelling vehicles are in 
greater demand than those old types of vehicles that 
must be drawn hy animal force. 

Automobiles are in greater demand than buggies, 
because they are self -propellers, and have more driv- 
ing power, more speed and more beauty; and also a 
greater capacity. 

This woman had self-propelling faith. She was a 
great vehicle of God's grace. She noticed Eiisha the 
prophet, the pastor of Israel, and successor of Elijah, 
passing their home from times on his mission for 
God. She was a married Avoman, she had faith in 
the ministers of God, because she had faith in God. 
Eiisha seemed to have no permanent stopping 
place in the community, and it pained the heart ot* 
this great woman to see the prophet pastor have no 
regular place to eat and sleep. 

She took the matter up with her husband, and 
said to him, ''It is a shame to let the man of God be 
treated as a rounder when he is representing the in- 
terest and the cause of righteousness. Let us build 
him a little room to our house, and put a bed, a tabh\ 
candlestick and a stool in it so that when he is iv, 
the town he will always know where to come fov 
refreshment, rest and for study.'' 

Faith in God tells us to ''Drive and go forward." 



338 

urged on by the meter of faith, charged by the di- 
vine electricity of the Holy Spirit, to do more works 
.in the ''name of the prophet" — for the end is a 
prophet's reward. 

2. Faith's orders are dictatorial. 

Great blessings came to the home of the Shiuiem- 
ite, where the minister of God is welcome there" is 
always added blessings to that home. 

Blessings are not allowed to stand still and de- 
prive people of them who cherish and support God's 
ministers. 

God will drive every blessing in heaven to us. if it- 
is required, to satisfy the poor in spirit, the weak, 
the lover of peace, the persecuted, the pure in hearr. 

This woman was barren, but Elisha prayed that 
God will bless her with a son, but when Elisha told 
her about what would happen, she was standing in 
the middle door, and answered him in that familiar 
and friendly manner which is common to persons of 
irequent and cordial contact, sa^ang, "You need not 
lie to me, I would treat you nicely without you hold- 
ing up to me false hopes." But at this time Elisha^ 
designated this woman was blessed with a son. 

A long time after the boy took a splitting head- 
ache and died, his mother laid him on the prophet's 
bed, fastened the door, and went out to seek Elisha, 
who was away on Mt. Carmel. 

This was a great and awful time in the household. 
Everybody was excited, servants were weeping and 
standing around anxious to do whatever bidding re- 
quired of them. 

The husband saw no further than the groaning, 
the servants saw no further than the groaning, and 



339 

the burial of the child was the only future they could 
behold. They had surrendered to death his victim. 
But look at the dictatorial power of faith that dis- 
recognizes the authority and challenges the power 
of death, and says. "" Saddle a beast and let me ride 
to the man of God." 

This was the confidence that shocked the power 
of the grave : the faith that arrested the fiendish 
march of demons, and made them throw their in- 
iernal hands over their blasphemous lifes; for faitii 
in God is the only fort whose battery silences the 
guns from the gates of hell. 

All the hosts of eternal night had come up again>", 
that little room of the prophet to help death hold 
his prize. But faith had given her driving orders, 
and the servants are now with the woman in sight of 
the prophet on Garmel. The prophet raised his head 
and recognized the Shunemite and send Gehazi to 
meet her. and all is well. 

3. FaifJrs orders are vital anel righteous. 

Because faith makes war for vital and righteous 
causes. 

What was it so vital? She had faith that life 
could triumph over death and she spared no pains 
to use all that was in her power to bring the power 
of faitli to bear that the ways of God be made mani- 
fested, and that the life would have a glorious tri- 
umph over death. 

There was battle in her eye, triumph in her soul, 
and faith in her spirit. 

She saw no need for doubt, she saw no need to 
fear, she saw no need for death, she saw no need for 
loss. Just one holy passion urged her, just one com- 



340 

mancl absorbed lier, and that was ^^ Drive, and go 
forward, slack not thy riding for me except I bid 
'thee,'' for m}^ cause is vital and my cause is lust. 

■i. Faitli drives by the constraint of love. 

This woman had great love for people, she had 
love for all. She did not only manifest her interest 
in the welfare of her immediate famih^, but she lived 
in personal touch with humanity. 

People loved her because she loved them. People 
helped her because she helped them, people obeyed 
her orders because her orders were not those of a 
bully with a gun, but of a Christian with love. There 
is a joy in obeying one whose life of love constrains 
you; this is why Jesus has more followers than any 
other man that ever lived on earth, is because ne 
loved more than any other man that ever lived, on 
earth. And we get marching orders to drive and go 
forward, we can say with Paul, ^^It is the love of 
Christ that constraineth me." 

5. Faith drives to the right end. 

The object of faith is always to accomplish the 
right ends. Faith drives with the right end in view, 
that is, to save life, to relieve the distress, to refill 
the forces of death by working for health. 

Faith drives towards obedience, and obedience, 
said an English churchman, ' ' is the organ of knowl- 
edge." 

Faith drives onward and upward. Mt. Carmel was 
an onward way, and again it was an upward way. It 
was a mountain of many caves and rough sides, but 
en its top was God's altar, and God's minister, on 
its top was the instruments of life, but stop not, said 



341 



the woman, because the momitaiii is rough, and be- 
cause robbers are lurking in the caves. ''Drive, and 
go forward." The end will fully justify the mean>. 
the suffering is nothing compared to the glorious re- 
ward. 

6. Faith drives in haste. 

The King.'s business demands haste. The work of 
grace must be done in a hurry. Xo tomorrov\' with 
God^ but God's time is ''Today if ye hear my voice, 
harden not your heart. 

Haste brought the woman to the means of grae.^ 
in due time. 

7. God's orders are right and j}.ist. 

As the Shunemite woman ordered her servants by 
faith, so God orders his servants by faith. 

God ha« great faith in us as human beings. He 
has faith in our ability to do good. God made us, 
and therefore he is able to help us, wijling to save 
us and has pleasure in commanding us, as an earthly 
father enjoys the privilege of a father to order his 
own children. 

God will not order anything unjust to us or that 
is wrong for us to do. So let us submit to God's driv- 
ing, and slack not the reins-till He bids us do so. 

AVhen God says, AVho ? stop. When God says. Go, 
then drive on. Go forward in the discharge of your 
duty. 

S. God \. .. 

His ordei'.- iiiit.-L .^ v...... .\,. c....> . 

to obey the truth, the exist* le great r i 

tral t.rutli. and t]it^ lav.'s of ^r / : — 



342 

No man can oppose the laws of God, neither in 
the natnral kingdom, nor in the spiritual kingdom, 
and be saved. 

The law of God is imperative. ''Yon mnst be born 
again." The Shnnemite woman drove by faitii. She 
went forward by faith in God, and new life came lo 
her son as the results of her great faith. Her son 
lived again. He had a new birth of life by the 
Spirit which came without the will of the flesh.'" 
We are born again not of corruptible seed, but incor- 
ruptible, b}' the word of God which liveth and abid- 
eth forever.'' 

9. The priceless reivareJ to eill who will obey, 

''Be thou faithful unto death, and I will give thee 
a crown of life." 

This is a great reward. It is also called ''a crown 
of righteousness and an eternal weight of glory." 

Eternal life, these are imperishable rewards. Wlieji 
a Roman did a brave deed in Vv^ar, or outstripped 
in a race, or saved the life of a nobleman, he was 
given a crown of leaves and flowers which soon 
faded. 

But this crown fadeth not away. We shall be all 
living together, family unions will be broken no mor*^. 
there shall be no more sorrow, nor crying. The re- 
ward is sure. 






INDEIX 

The Flaming Sword 11 

Christ Hates Shams 22 

Fray Always 28 

Deposit the Principal and Draw Interest oO 

Let's Keep Him From Rising 33 

The Heavenly Postman 40 

A Desire to Show Appreciation for Divine Favor. 
(Odd Fellows Thanksgiving Sermon.) 45 

A World-Wide Invitation 58 

Watch Always 61 

The Great Contrast Between Bragging and Pray- 
ing 69 

The Location of God's Kingdom. (A Missionary 
Sermon. ) 74 

Jesus Was Here on Business 79 

A FJDal Verdict Against the Body in Favor of the 
Soul. (A. Temperance Sermon.) 82 

Change Your Mind 94 

A Lie Is the Cause of It 99 

How to Enter the Kingdom of Heaven 10-^ 

The Cost of Discipleship 113 

Settling Time -.121 



344 

INDEX 

Jesus Wants Something to Ride 129 

The Triple Combination of a Christian's Success. .139 

Try It Again 151 

The Gospel the Charter of Universal Liberty 155 

Baptism Approved by Heaven and Earth 162 

Jesus Violates the Rule« of Etiquette and Invites 

Himself to the Home of a Sinner *. 166 

The Judge Will Not Be Seated, Nor the Judgment 

Concluded Until the Children Gather. (Funeral 
Sermon.) 169 

Thanksgiving Is a Good Thing. ( Thanksgiving 
Sermon 175 

Yoke Up With Christ 178 

Christ Presents a Point of Order on Certain Min- 
isters of the Gospel 184 

The King's Transfer. (Funeral Sermon.) 190 

God Wants to Reason With Us for Our Own Bene- 
fit : ... 195 

Heaven's First Law 200 

I Will Finish My Course If It Cost My Life 209 

Divine Affection Obtained by Giving 214 

Make God Your Business Manager . .219 

Acquainted With God 225 



345 



I NDEX 

A Vain and Ambitions Deacon Retarding the Prog- 
ress of the Chnrch 232 

Give the Fallen Woman a Chance 235 

A School for Idlers 240 

Heaven Savings Bank and Trnst Company 242 

Preparedness 247 

Christ r^'orbids the Binding of Living Principles 
by Dead Issues 253 

Light Wanted 257 

God^s Earth-born Christmas Gift to the AYorld. . .260 

The Chnrch Having Tronble Becanse of the Ir- 
regnlar Attendance of a* Member ^ 288 

Had He Not Been a Thief, He Wonld Not Have 
Said It 273 

The Triple Elements of Snccess 275 

An Appeal From Men to G@d 284 

The Chnrch — God's ]\Iedinm of Revelation 289 

A Command in Life, and a Reward in Death .... 292 

Imposing Upon God's Patience and Mercy 293 

Change Yonr Mind or Die 300 

What Time Is It? 305 

Carry the News Home. (^Missionary Sermon^ . . . .308 



346 

I N DEIX 

God's Method of Doing Business 312 

God Pleading for Reality 317 

Hopelessness 322 

Life Is Testing Time 324 

God's Greatest Promise to His People 329 

The Value of a Vision 331 

Drive On, Until I Give Further Orders .336 



